c 


/^6  '^ 


THE  PREACHER; 


SKETCHES    OF    ORIGINAL    SERMONS, 


CHIEFLY  SELECTED  FROM  THE  MANUSCRIPTS 


TWO     EMINENT     DIVINES     OF     THE     LAST     CENTURY 


FOR    THE    USE    OF    LAY   PREACHERS    AND    YOUNG   MINISTERS. 


TO  WHICH  IS  PREFIXED 


A    FAMILIAR    ESSAY 


ON    THE    COMPOSITION    OF    A    SERMON. 


SECOND   AMERICAN  FROM  THE  SECOND  LONDON  EDITION. 

With  numerous  corrections. 


VOL.  II. 


P!ttlat(el))hCa: 

J.  WHETHAM  &  SON,  144  CHESTNUT  STREET. 


1842. 


•P7 


SlSIf 


Entered  according  to  the  act  of  congress,  in  the  year  1842,  by  J.  Whetham  &  Sow, 
in  the  office  of  the  clerk  of  the  district  court  of  the  United  States  in  and  for  the  east- 
ern district  of  Pennsylvania. 


Wm.  S.  Youho,  Printer. 


^"^■4  IT 


CONTENTS.— Vol.  II. 


SKETCHES  OF  SERMONS  ON  THE  FOLLOWING  SUBJECTS: 


The  Gospel,  the  proper  Subject  of  the  Christian  Ministry    - 


PAGE 

9 


f 


COLOSSIANS  i,  28. 
The  Apostolic  Ministry  - 

Job  X.  2. 
Pleading   with   God    under   Afflic- 
tion   

Psalm  Ixxviii.  7. 
Hope  in  God  connected  with  holy 
Obedience        .... 

Ephesians  ii.  12,  13. 
State  of  Nature  and  of  Grace 

1  Kings  xxii.  4. 
(^)anger  of  Worldly  Connexions 

Acts  viii.  8. 
,^oyful  Import  of  the  Gospel  - 

J  Chronicles  iv.  10. 
'     ThePrayer  of  Jabez        .        -        . 

Acts  ii.  19—21. 
The  Judgment  of  guilty  Nations    - 

2  Thessalonians  i.  3. 
Growing  in  Grace  -         .        - 

Romans  x.  2,  3. 
Nature  and  Tendency  of  Self-right- 
eousness .        .        .         - 

^f..  Psalm  Ixii.  6. 

^^Jl)espondency  prevented  by  the  Re- 
^       collection  of  past  Experience 

Luke  ii.  8 — 11. 
Christ's  Nativity     -        -         -        - 

Isaiah  ix.  6. 
Christ's  fitness  for  universal  Empire 

Psalm  Ii.  15. 
Praise  for  pardoning  Mercy    - 

Psalm  Ixxiii.  24. 
Nature   and    Necessity   of   Divine 


Guidance 

2  Chronicles  xxx. 
Hezekiah's  Passover 


27. 


1  Corinthians  xv.  10. 
Salvation  by  Grace  alone 

Psalm  Ixviii.  7,  8. 
Israel's  Journey  through   the  Wil- 
derness    -        -         ,         -        , 


page 
13 


15 

18 
20 
23 
26 
29 
31 
34 

37 

39 
42 

44 

48 

52 
54 
57 


7£) 


CI 


Galatians  iv.  19. 
Conformity  to  Christ  the  Essence  of 

true  Religion  -        -        -        -      64 

Romans  xi.  33. 

Mysteries  of  Providence  and  Grace      67 

Ephesians  v.  16. 
Improvement  of  Time     -        -        -      69 

Psalm  Ixviii.  11, 12. 
The  Triumphs  of  the  Church 

Matthew  xxii.  5. 
Guilt  and  Danger  of  neglecting  the 

Gospel 74 

Psalm  Ixxxix.  19. 

The  Need  of  an  Almighty  Saviour        77 

Hebrews  vi.  12. 
Motives  to  Diligence  and  Perseve- 
rance         80 

Romans  viii.  26. 
Need    of    Divine    Assistance    in 

Prayer 82 

John  xii.  35. 
Importance  of  improving  our  present 

Advantages      .        -        -         -      85 

Psalm  Ixviii.  5,  6. 
Compassion  of  God  to  the   needy 

and  the  Destitute      -         -        -       88 

Jonah  ii.  4. 
Jonah's  Despondency     -         -         -       90 

1  John  v.  12. 
Christ  the  Life  and  Portion  of  his 

People 93 

Matthew  vi.  19,  20. 
How  to  lay  up  Treasures  in  Heaven       95 

Psalm  xxxvii.  35 — 37. 
End  of  the  Righteous  and  the  Wicked      98 

Psalm  xxxviii.  o. 
The  Backslider's  Lamentation         -     100 

1  Peter  ii.  22. 
Perfect  Innocence    and    Purity   of 

Christ's  Character    -         -         -     102 

Isaiah  Ivii.  16. 
The  Mercy  of  God  in  shortening  our 

Afflictions        -        -        '        -    104 


-^ 


VI 


CONTENTS. 


Matthew  xii.  30. 
Neutrality  in   the  cause  of  Christ 
impossible         .         -        - 

John  viii.  51. 
The    Believer's    Exemption    fror 
Death      .... 


-    107 


Nehemiah  xiii.  31. 
Nehemiah's  Prayer 

John  iii.  35. 
The  Pre-eminence  due  to  Christ 

Psalm  Ixxiii.  28. 
110     Communion  with  God     - 


Psalm  Ixviii.  13,  14. 
The  Degradation  and  Honour  of  the 

People  of  Israel        -        -         -     113 

Philippians  ii.  12, 13. 
Moral    Inability    compatible    with 

gospel  Exhortations  -         -     116 

Luke  xxiv.  34. 
The  Resurrection  of  Christ    -        -     119 

1  Thessalonians  i.  3. 
The  Life  of  primitive  Christians    -     122 

Matthew  xxvi.  75. 
Peter's  Repentance          .         .         - 

Job  i.  21. 
Submission  to  bereaving  Providence 

Philippians  iv.  19. 
The  Rewards  of  Benevolence 

Psalm  Ixviii.  15 — 17. 
Pre-eminence  of  Christ's  Kingdom 

Romans  x.  1. 

Paul's  Prayer  for  his  Countrymen  - 

r>.  1  Timothy  vi.  10. 

.CJ  Evil  and  Danger  of  Covetousness  - 

Ephesians  v.  2. 
Acceptableness  of  Christ's  Sacrifice 

Psalm  liii.  2,  3. 
Universal  Corruption  of  Mankind  - 

John  iii.  3. 
Nature  of  Regeneration 

John  iii.  3. 
Necessity  of  Regeneration 

1  Corinthians  xv.  58. 
^The  Service  of  God  its  own  Reward 

John  xv.  7. 
Encouragements  to  Prayer     -        .155 

1  Thessalonians  i.  10. 
Salvation  from  the  Wrath  to  come      156 

John  ix.  29. 
The  Unbeliever's  Contempt  of  Christ  159 

Proverbs  xxiii.  15. 
Desirableness  of  early  Piety   -         -     162 

2  Chronicles  xxxiii.  11 — 13. 
Manasseh's  Conversion  -         -     164 

Psalm  Iv.  6,  7. 
The  Disquietudes  of  Life         •        -     167 

1  John  iii.  16. 
Love  of  Christ  in  Dying  for  Us     -     169 


1  Corinthians  x.  9. 
Warnings  against  Presumption 

Acts  xiii.  36. 
/The  peculiar  Duties  of  our  Day  and 
^      Generation       .... 

Psalm  Ixxx.  1. 
The  Church  in  the  Wilderness 

Hebrews  xii.  11. 
Benefit  of  Divine  Chastisement 

Proverbs  xiv.  12. 
12525Danger  of  Self-Deception 

Psalm  xvii.  15. 
Beatific  Vision  of  God     ... 

1  Peter  v.  5. 
Christian  Humility  ... 

2  Corinthians  v.  1. 
Doctrine  of  future  Blessedness  our 

great  Support  in  Life  and  in  Death 

HosEA  xiii.  5. 
State    of   Adversity   favourable   to 
Communion  with  God 

Hebrews  xiii.  38,  39. 
True  Believers  distinguished  from 
Apostates  .        .        .        . 

^ns  Psalm  Ixxvi.  1 ,  2. 

14oCPrivileges  of  a  Christian  Country  - 

Luke  xiii.  24. 
The  Difficulty  of  being  saved 

1  John  i.  7. 
Christian  Fellowship 

Matthew  xix.  18 — 20. 
The  barren  Fig-Tree 

Romans  viii.  13. 
The  Mortification  of  Sin 

Acts  xv.  14. 
Conversion  of  the  Gentiles     ■ 

2  Corinthians  xiii.  5. 
Self-Examination   .        .        -        - 

Psalm  xcii.  12 — 15. 
Fruits  of  aged  Piety         -         .        - 

Hebrews  iv.  2. 
Unprofitable  hearing  of  the  Word  - 

1  Corinthians  vii.  29 — 31. 
Christian  Moderation 

Psalm  Ixxii.  19. 
The  Latter-Day  Glory     - 


PAGE 

172 


174 
176 

178 

180 


127 


130 


133 


136 


138 


141 


148 


150 


152 


183 

184     -X* 

186 
188 
191  i_ 

193 

196     -A_ 

198 

201 

203 

205 

207  >^ 

208 

210 

212  «<:^ 

214 

216 

218 

220 


CONTENTS. 


Vll 


1  John  v.  11.  page 

Life  and  Salvatioa  in  Christ  alone      223 

Proverbs  iv.  18. 
Motives  to  Cliristian  Perseverance      225 

Luke  xxiii.  34. 
Christ  s  Intercession  on  the  Cross  -     228 


Ephesians  iv.  30.  page 

Danger  of  sinning  against  the  Holy 

Spirit 280 

AMOsiii.  6. 
The  Hand  of  God  to  be  seen   n  our  _• 

Afflictions        -        -        -        -    283    T^ 


^ 


Philippians  iv.  6. 
e  only  Relief  for  the  Anxieties  of 
Life 


Proverbs  xx.  27. 
Nature  and  Office  of  Conscience 

Genesis  xxviii.  20,  21. 
Jacob's  Vow   -        -         -         - 


230 


232 


235 


^ 


241 


244 


-    246 


249 


253 


MicAH  vii.  8, 
Perpetuity  of  the  Church  of  God    -    237 

Job  xxix.  2. 
The  Painful  Retrospect 

Psalm  Ixxxv.  8. 
God's  Counsel  to  the  Afflicted 

Acts  xvi.  29—34. 
Conversion  of  the  Jailer 

Psalm  Ixviii.  1,  2. 
Fearful  end  of  God's  Enemies 

John  xxi.  16. 
Love  to  Christ  the  Test  of  True  Re- 
ligion        

Psalm  xl.  1 — 3. 
Deliverance  from  deep  Distress 

Philippians  ii.  15. 
Importance  of  Exemplary  Piety .    -    255 

Isaiah  xxv.6. 
The  Gospel  Feast  -        -        -        -    257 

2  Corinthians  xii.  9. 
Human   Weakness   subservient  to 

the  Power  of  Christ         -        -    260 

Matthew  iii.  12. 
Cleansing  of  the  Christian  Church      262 

Genesis  iii.  16. 
Satan  destroyed  by  the  Woman's  Seed  264 

Psalm  cii.  17. 
The  Hope  of  the  Destitute      -        -    267 

Job  xxviii.  28. 
True  Religion  essential  to  true  Wisdom  268 

Isaiah  Iv.  6,  7. 
Sinners  invited  to  return  to  God    -    271 

1  Corinthians  xii.  24,  25. 
Christian  Equality  -         -         -    273 

Mark  iv.  26,  28. 
Parable  of  the  Sower      -        -        -    275 

Titus  i.  2. 
The  Faithful  Servant's  Reward      -    278 


Proverbs  xi,  30. 
The   Righteous  a  Blessing   to  the 
World 

Psalm  cxxxviii.  8. 
Prayer  for  persevering  Grace 

Lamentations  iii.  24. 
God  the  Portion  of  his  People 

Numbers  x.  29. 
Moses's  Invitation  to  Hobab  - 


Psalm  Ixviii.  18. 
233^^he  Triumphant  Ascension  of  Christ 

Ephesians  iv.  20,21. 
Distinguishing  Nature  of  Evangeli- 
cal Truth  .... 

Ruth  ii.  4. 
Boaz  and  the  Reapers     -        .        - 

EzEKiEL  xlvii.  1. 
Vision  of  the  holy  Waters 

1  John  iv.  6. 
The  Gospel  a  Revelation  from  God 

Psalm  Ixviii.  26,  27. 
Interesting  Nature  of  public  Wor- 
ship   

Mark  ix.  40. 
Love  to  Christ  inferred  from  nega- 
tive principles  ... 

Acts  xv.  16, 17. 
God's  peculiar  Mercy  to  the  Gen- 
tiles   


Ephesians  iii.  16. 
Importance  of  invigorated  Piety 

Psalm  xcv.  7,  8. 
Attention  demanded  by  the  Gospel 

Acts  xi.  22,  23. 
Visible  Effects  of  the  Grace  of  God 

Psalm  xvii.  4. 
Salutajy  Influence  of  the  Scriptures 

Galatians  iv.  28. 
The  spiritual  Seed  of  Abraham 

1  Corinthians  xv.  26. 
Destruction  of  the  last  Enemy 

Revelation  i.  5,  6. 
Redemption  by  the  Blood  of  Christ 

Hebrews  i.  3. 
Deity  and  Atonement  of  Christ 


284 
287 
289 
291 

294  V^"' 

296 
298 
300 
302 

305 


307   N 

310 

312 

314 

315^ 

319 

322 

323    - 

325 

328 


Vlll 


CONTENTS. 


t-' 


333 


335 


337 


340 


342 


Hebrews  xi.  39,  40.  page 

Patriaxdhal  Faith  and  Piety    -        -     331 

1  John  iv.  16. 
Supreme  Importance  of  holy  Love 

Psalm  li.  12. 
God's  Salvation  the  Joy  of  his  People 

John  iv.  37,  38. 
The  Progress  of  Christianity  - 

1  John  v.  19. 
Universal  Corruption  of  Mankind 

Genesis  xlix.  22 — 26. 
Jacob  blessing  his  Son  Joseph 

1  Thessalonians  iii.  3. 
Doctrine  of  Divine  Appointment    -    344 

Psalm  1.  5. 
God's  Covenant  People  -        -    346 

Psalm  1.  6. 
Justice  and  Equity  of  the  last  Judg- 
ment         349 

Luke  xxiii.  33. 
The  Crucifixion      -        -        -        -    351 

2  Corinthians  viii.  5. 
Devoting  ourselves  to  the  Lord      -     355 

John  xx.  23. 
The  Power  of  Absolution        -        -    356 

Psalm  viii.  1. 
Pre-eminent   Glory  of  the  God  of 

Israel 358 

Matthew  ix.  2. 
Jesus  showing  Mercy  to  the  Paralytic  360 

CoLossiANS  iii.  1,  2. 
Motives  to  heavenly-raindedness    -    363 

John  iii.  33. 
The  Gospel  Testimony  -        -    365 

2  Thessalonians  iii.  5. 
Love  to  God  essential  to  the  Chris- 
tian Life  ....    368 

Psalm  Ixxiii.  26. 
God  the  Strength  bf  his  People       -    370 

1  John  v.  13. 
e  A,8surance  of  Faith  -        -    372 

Galatians  iii.  1. 
Importance    of    preaching    Christ 

crucified  -        -        -        -    374 

Hebuews  xii.  3. 
Encouragement  to  pursue  the  Chrifl- 

lian  Race  -        -        .         .     377 

Hebrews  xii.  4. 
A  Xhe  Christian  Conflict   -        -        -    379 

Habakkuk  ii.  3. 
Slow  Accomplishment  of  the  Pro- 
mises       -        -        -        .        .     3^2 


d 


Psalm  viii.  3,  4.  page 

Man  the  Object  of  Divine  Regard    -    385 

Isaiah  liii.  10. 
Certain  Success  of  Christ's  Under 

taking      -         -         -        -         -     38' 

Proverbs  xviii.  10. 
God  the  Refuge  of  his  Saints  -    389 

Nehemiah  vi.  3. 
Superior   Importance   of   Religious 

Engagements  -         -         -         -     391 

Isaiah  Iv.  3. 
Sinners  invited  to  Christ  -         -     394 

Hebrews  vi.  10. 
The  Labour  and  Reward  of  Chiis- 

tian  Love         .        -        .        .    396 

Isaiah  xlvi.  12, 13. 
Nearness  of  the  Way  of  Salvation      399 

James  i.  2. 
The  Christian's  Triumph  over  the 

Ills  of  Life        -        -        -        -    401 

Hebrews  ix.  27,  28. 
Death  and  Judgment      .        -        -    404 

Luke  i.  53. 
Effects  of  the   Gospel  on  opposite 

Characters       ^        -        .        -    406 

Jeremiah  xvi.  19. 
Sources   of    Hope   in   the    Day   of 

Trouble 409^ 

Psalm  xxxi.  19. 
Character   and    Portion    of    God's 

People 410 

Philippians  iii.  7—9. 
Christ  the  Object  of  supreme  De- 
sire .        -        .        -        .    412 

Nehemiah  iii.  28—30. 
The  Union  of  private  and  public  In- 
terest in  the  Service  of  God    -    415 

Psalm  xxiv.6. 
Characteristics  of  true  Believers    -    417 

Romans  viii.  32. 
The  Price  of  human  Redemption    -    420 

Psalm  v.  7. 
Delight  in  public  Worship      -         -     421 

1  Thessalonians  iii.  8. 
Christian  Steadfastness  -        -    423 

John  vi.  35. 
Salvation  in  Christ  alone        -        -    426 

Psalm  xlviii.  14. 
God  the  Portion  and   Guide  of  his 

People 428 

ECCLESIASTES  ix.  10. 

Motives  to  Christian  Diligence       -    430 


of  TB0I 

THE  GOSPEL,  THE  PROPER  SUBJECT 

OF 

THE  CHRISTIAN  MINISTRY: 

IN  A  LETTER  ADDRESSED  TO  A  YOUNG  MINISTER. 


My  dear  Brother, 

Though  expounding  the  Scriptures  be  an  important  part  of  the 
public  work  of  a  minister,  yet  it  is  not  the  whole  of  it.  There  is  a 
great  variety  of  subjects,  both  in  doctrinal  and  practical  religion, 
which  require  to  be  illustrated,  established,  and  improved ;  which 
cannot  be  done  in  an  exposition.  Discourses  of  this  kind  are  pro- 
perly called  Sermons. 

You  request  me  to  give  you  my  thoughts  on  that  part  of  your 
work,  somewhat  more  particularly.  I  will  endeavour  to  do  so,  by 
considering  what  must  be  the  matter  and  the  manner  of  preaching, 
if  we  wish  to  do  good  to  the  souls  of  men. 

Unless  the  subject  matter  of  your  preaching  be  truly  evangelical, 
you  had  better  be  any  thing  than  a  minister.  When  the  apostle 
speaks  of  a  necessity  being  laid  upon  him  to  preach  the  gospel,  he 
might  mean  that  he  was  not  at  liberty  to  relinquish  his  work  in  fa- 
vour of  ease,  or  honour,  or  any  other  worldly  object;  yet  he  was  not 
bound  to  preach  merely,  but  to  preach  that  doctrine  which  had  been 
delivered  unto  him.  The  same  may  be  said  of  us:  '^wo  unto  us,  if  we 
preach  not  the  gospel." 

It  may  seem  to  be  a  very  easy  thing,  with  the  Bible  in  our  hands, 
to  learn  the  truth,  clear  of  all  impure  mixtures,  and  to  make  it  the 
subject  of  our  ministry.  But  it  is  not  so.  We  talk  much  of  thinking 
and  judging  for  ourselves;  but  who  can  justly  pretend  to  be  free  from 
the  influences  which  surround  him,  especially  in  early  life.  We  are 
insensibly,  and  almost  irresistibly  assimilated  by  the  books  we  read, 
and  the  company  with  which  we  associate ;  and  the  principles  current 
in  our  age  and  connexions  will  ordinarily  influence  our  minds.  Nor 
is  the  danger  solely  from  without:  we  are  "  slow  of  heart"  to  believe 
in  a  doctrine  so  holy  and  divine,  and  prone  to  deviate  at  the  very 
point.  If,  therefore,  we  were  wholly  to  think  for  ourselves,  that 
were  no  security  for  our  keeping  to  the  mind  of  Christ. 

I  mention  these  things  not  to  deter  you  from  either  reading  or  think- 
ing for  yourself,  but  rather  to  inculcate  the  necessity  of  prayer  for  di- 
vine guidance,  and  a  close  adherence  to  the  Scriptures.  Though  we 
must  think  for  ourselves,  we  must  not  depend  upon  ourselves,  but  as 
little  children,  learn  at  the  feet  of  our  Saviour. 

VOL.  II. — 2 


10  THE  GOSPEL,  THE  PROPER  SUBJECT  OF 

If  you  look  over  the  New  Testament,  you  will  find  the  subject 
matter  of  your  preaching  briefly,  yet  fully  expressed,  in  such  language 
as  the  following.  ^-  Preach  the  word — preach  the  gospel — preach 
the  gospel  to  every  creature — Thus  it  is  written,  and  thus  it  behooved 
Christ  to  suffer,  and  to  rise  from  the  dead  the  third  day ;  and  that  re- 
pentance AND  REMISSION  OF  SINS  should  be  prcachcd  in  his  name, 
among  all  nations,  beginning  at  Jerusalem — I  declare  unto  you  the 
GOSPEL  which  I  preached  unto  you,  which  also  ye  have  received,  and 
wherein  ye  stand,  if  ye  keep  in  memory  what  I  preached  unto  you, 
unless  ye  have  believed  in  vain.  For  I  delivered  unto  you  first  of  all, 
that  which  I  also  received,  how  that  Christ  died  for  our  sins  accord- 
ing to  the  Scriptures — and  that  he  was  buried,  and  that  he  rose  again 
the  third  day,  according  to  the  Scriptures — We  preach  Christ  cru- 
cified— I  determined  not  to  know  any  thing  among  you,  save  Jesus 
Christ  and  him  crucified — This  is  the  record,  that  God  hath  given 
unto  us  eternal  life,  and  this  life  is  in  his  Son — We  are  ambassadors 
for  Christ,  as  though  God  did  beseech  you  by  us:  we  pray  you  in 
Christ's  stead,  be  ye  reconciled  to  God.  For  he  hath  made  him  to 
be  sin  for  us  who  knew  no  sin,  that  we  might  be  made  the  righteous- 
ness of  God  in  him — I  have  kept  back  nothing  that  was  profitable 
unto  you,  but  have  showed  you,  and  taught  you  publicly,  and  from 
house  to  house,  testifying  both  to  the  Jews  and  also  to  the  Greeks, 

REPENTANCE  TOWARDS  GoD,  AND  FAITH    TOWARDS  OUR  LoRD   JeSUS 

Christ.'^ 

Such,  my  brother,  is  the  concurrent  language  of  the  New  Testa- 
ment. Every  one  of  the  foregoing  passages  contains  an  epitome  of 
the  gospel  ministry.  You  will  not  expect  me  to  expatiate  upon  their 
various  connexions :  \  may,  however,  notice  three  or  four  particulars 
deducible  from  them. 

I.  In  every  sermon  we  should  have  an  errand,  and  one  of  such  im- 
portance, that  if  it  be  received  or  complied  with  it  will  issue  in  eternal 
salvation. 

I  say  nothing  of  those  preachers  who  profess  to  go  into  the  pulpit 
without  an  errand,  and  to  depend  upon  the  Holy  Spirit  to  furnish  them 
with  one  at  the  time.  I  write  not  for  them,  but  for  such  as  make  a 
point  of  thinking  before  they  attempt  to  preach.  Even  of  these  I  have 
heard  some  who  in  studying  their  texts,  have  appeared  to  me  to  have 
no  other  object  in  view,  than  to  find  something  to  say  in  order  to  fill 
up  the  time.  This,  however,  is  not  preaching,  but  merely  talking 
about  good  things.  Such  '  ministers,'  though  they  think  of  something 
beforehand,  yet  appear  to  me  to  resemble  Ahimaaz,  who  ran  without 
tidings.  I  have  also  heard  many  an  ingenious  discourse,  in  which  I 
could  not  but  admire  the  talents  of  the  preacher;  but  his  only  object 
appeared  to  be  to  correct  the  grosser  vices,  and  to  form  the  manners 
of  his  audience,  so  as  to  render  them  useful  members  of  civil  society. 
Such  ministers  have  an  errand,  but  not  of  such  importance  as  to  save 
those  who  receive  it;  which  sufficiently  proves  that  it  is  not  the  gos- 
pel. 


THE  CHRISTIAN  MINISTRY.  11 

In  preparing  for  the  pulpit,  it  would  be  well  to  reflect  in  some  such 
manner  as  this.  "  I  am  expected  to  preach,  it  may  be  to  some  hun- 
dreds of  people,  some  of  whom  may  come  several  miles  to  hear:  and 
what  have  1  to  say  to  them  ?  Is  it  for  me  to  sit  here  studying  a  text, 
merely  to  find  something  to  say  to  fill  up  the  hour?  I  may  do  this 
without  imparting  any  useful  instruction,  without '  commending  my- 
self to '  any  '  man's  conscience,'  and  without  winning,  or  even  aim- 
ing to  win,  one  soul  to  Christ.  It  is  possible  there  may  be  in  the  au- 
dience a  poor  miserable  creature,  labouring  under  the  load  of  a  guilty 
conscience.  If  he  depart  without  being  told  how  to  obtain  rest  for 
his  soul,  what  may  be  the  consequence?  Or,  it  may  be,  some  stranger 
may  be  there,  who  has  never  heard  the  way  of  salvation  in  this  life. 
If  he  should  depart  without  hearing  it  now,  and  should  die  before 
another  opportunity  occurs,  how  shall  I  meet  him  at  the  bar  of  God? 
Possibly,  some  one  of  my  constant  hearers  may  die  in  the  following 
week:  and  is  there  nothing  I  should  wish  to  say  to  him  before  his  de- 
parture? It  may  be  that  1  myself  may  die  before  another  Lord's 
day:  this  may  be  the  last  time  that  I  shall  ascend  the  pulpit:  and  have 
I  no  important  testimony  to  leave  with  the  people  of  my  care?" 

II.  Every  sermon  should  contain  a  portion  of  the  doctrine  of  salva- 
tion by  the  death  of  Christ. 

If  there  be  any  meaning  in  the  foregoing  passages,  this  is  emphati- 
cally called  THE  GOSPEL.  A  sermon,  therefore,  in  which  this  doctrine 
has  not  a  place,  and  I  might  add  a  prominent  place,  cannot  be  a  gos- 
pel sermon.  It  may  be  ingenious,  it  may  be  eloquent;  but  a  want  of 
the  doctrine  of  the  cross  is  a  defect  whicli  no  pulpit  excellence  can 
supply. 

Far  be  it  from  me  to  encourage  that  fastidious  humour  manifested 
by  some  hearers,  who  object  to  a  sermon  unless  the  cross  of  Christ  be 
the  immediate  and  direct  topic  of  discourse.  There  is  a  rich  variety 
in  the  sacred  writings,  and  so  there  ought  to  be  in  our  ministrations. 
There  are  various  important  truths  supposed  by  this  great  doctrine, 
and  these  require  to  be  illustrated  and  established.  There  are  various 
branches  pertaining  to  it,  which  require  to  be  distinctly  considered; 
\dx\o\ks  consequences  arising  from  it,  which  require  to  be  pointed  out; 
various  duties  corresponding  with  it,  which  require  to  be  inculcated; 
and  various  evils  inimical  to  it,  which  may  require  to  be  exposed. 

All  I  mean  to  say  is,  that  as  there  is  a  relation  between  these  sub- 
jects and  the  doctrine  of  the  cross,  if  we  would  introduce  them  in  a 
truly  evangelical  manner,  it  must  be  in  that  relation.  I  may  estab- 
lish the  moral  character  and  government  of  God;  the  holiness,  justice, 
goodness,  and  perpetual  obligation  of  the  law;  the  evil  of  sin,  and  the 
exposedness  of  the  sinner  to  endless  punishment.  But  if  I  have  any 
other  end  in  view  than,  by  convincing  him  of  his  lost  condition,  to 
make  him  feel  the  need  of  a  Saviour,  I  cannot  be  said  to  have  preached 
THE  gospel;  nor  is  my  reasoning,  however  forcible,  likely  to  produce 
any  good  effect.     I  may  be  very  pointed,  in  pressing  the  practical 


Of  TBHR        s^ 


^uIIYEESJlij 


12  THE  GOSPEL,  THE  PROPER  SUBJECT,  &C. 

parts  of  religion,  and  in  reproving  the  sins  of  the  times;  but  if  I  en- 
force the  one,  or  inveigh  against  the  other,  on  any  other  than  evan- 
gelical principles,  I,  in  so  doing,  preach  not  the  gospel.  All  scrip- 
tural preaching  is  practical:  but  when  practice  is  enforced  in  opposi- 
tion to  doctrine,  or  even  to  the  neglect  of  it,  it  becomes  unscriptural. 
The  apostolic  precept  runs  thus;  "  Preach  the  word;  be  instant  in  sea- 
son, and  out  of  season ;  reprove,  rebuke,  exhort,  with  all  long-suflfering 

ANP  DOCTRINE." 

III.  In  preaching  the  gospel,  we  must  not  imitate  the  Orator,  whose 
attention  is  taken  up  with  his  performance;  but  rather  the  Herald, 
whose  object  is  to  publish  or  proclaim  good  tidings. 

There  is  in  the  one  an  earnestness,  a  fulness  of  heart,  a  mind  so  in- 
terested in  the  subject,  as  to  be  inattentive  to  other  things,  which  is 
not  in  the  other.  "  We  believe,  and  therefore  speak."  The  empha- 
tical  meaning  of  the  terms  xTipv^f^ca,  svafysx^M,  to  preach,  and  preach 
the  gospel,  is  noticeable  in  the  account  given  of  the  ministry  of  John 
the  Baptist.  "The  law  and  the  prophets  were  until  John:  since  that 
time  the  kingdom  of  God  is  preached,  and  every  man  presseth  into 
it."  Moses  and  the  prophets  spoke  of  things  at  a  distance;  but  John 
did  more  than  prophesy;  his  was  the  voice  of  one  that  cried.  He 
announced  the  fulfilment  of  what  had  been  foretold,  proclaiming  the 
Messiah  as  being  *^ among  them,"  and  his  kingdom  as  "at  hand." 
He  opened  the  door  of  salvation,  and  great  numbers  pressed  in. 

IV.  Though  the  doctrine  of  reconciliation  by  the  blood  of  Christ 
forms  the  groundwork  of  the  gospel  embassy,  yet  it  belongs  to  the 
work  of  the  ministry,  not  merely  to  declare  that  truth,  but  to  accom- 
pany it  with  earnest  calls,  and  pressing  invitations  to  sinners  to  re- 
ceive it,  together  with  the  most  solemn  warnings  and  threatenings  to 
unbelievers  who  continue  to  reject  it. 

The  preaching  of  both  John  and  Christ  is  indeed  distinguished  from 
the  calls  to  repentance  and  faith,  which  they  addressed  to  their  hear- 
ers, as  being  the  ground  on  which  they  rested;  but  the  latter  were  no 
less  essential  to  their  work  than  the  former.  John  came  "  preaching" 
in  the  wilderness  of  Judea,  "  and  saying,"  Repent  ye.  After  John 
was  put  in  prison,  Jesus  came  into  Galilee,  "preaching"  the  gospel 
of  the  kingdom  of  God,  "and  saying,"  The  time  is  fulfilled,  and  the 
kingdom  of  God  is  at  hand — repent  ye,  and  believe  the  gospel.  And 
thus  the  apostles  explain  the  ministry  of  reconciliation,  as  comprehend- 
ing not  only  a  declaration  of  the  doctrine,  but  the  persuading  of  men, 
"  beseeching  them  to  be  reconciled  to  God." 

There  is  nothing  in  all  this  which  clashes  with  the  most  entire  de- 
pendence on  the  influence  of  the  Holy  Spirit,  to  give  success  to  our 
ministry.  Though  we  invite  men,  yet  it  is  not  on  their  pliability 
that  we  must  rest  our  hopes,  but  on  the  power  and  promise  of  God. 
These  are  parts  of  the  weapons  of  our  warfare;  but  it  is  through  God 
that  they  become  mighty  to  the  pulling  down  of  strong  holds. 


SKETCHES    OF    SERMONS. 


THE  APOSTOLIC  MINISTRY. 

Whom  we  preach,  warning  every  man,  and  teaching  every  man  in  all  wisdom  ;  that 
we  may  present  every  man  perfect  in  Christ  Jesus. — Colossians  i.  28. 

It  is  one  of  the  peculiar  characteristics  of  the  Messiah's  reign,  that 
under  it  "  the  poor  should  have  the  gospel  preached  to  them."  The 
truth  was  taught  in  various  ways  before,  but  from  hence  a  multitude  of 
heralds  should  be  sent  forth  to  proclaim  the  good  news  of  salvation. 
The  model  of  this  practice  is  to  be  looked  for  in  the  New 
Testament;  and  in  the  text  we  see  that  there  were  three  things  espe- 
cially pertaining  to  the  Apostolic  ministry. 

I.  The  leading  theme  of  it  was  Christ  :  "  Whom  we  preach.'* 

Preaching  Christ,  and  the  cross  of  Christ,  is  emphatically  called 
"  the  gospel,"  1  Cor.  xv.  2 — 3 ;  and  "  the  record  which  God  hath 
given  of  his  Son."   1  John  v.  11.  The  hearers  of  this  gospel 

wanted  something  else:  "  The  Jews  require  a  sign,  and  the  Greeks 
seek  after  wisdom  ;  but  we  preach  Christ  crucified."   1  Cor.  i.  22,  23. 

In  justification  of  this  practice,  let  us  consider  some  of  the  cases  to 
which  the  subject  will  apply — 

1.  There  may  be  some  who  have  lately  been  brought  to  a  sense 
of  their  sin  and  danger,  and  may  be  come  with  some  such  question 
as  that  which  filled  the  heart  of  the  Philippian  jailer.  We 
preach  Christ  as  the  only  hope,  the  only  refuge  of  the  lost. 

2.  Another  may  feel  unhappy  because  he  cannot  perceive  how 
God  can  forgive  sin,  consistently  with  justice  and  faithfulness.  The 
cross  of  Christ  is  the  only  solution  of  this  difficulty,  the  only  place 
where  God  and  the  sinner  can  meet  and  be  reconciled. 

3.  Another  having  long  been  under  conviction,  is  now  reformed: 
he  reads,  and  hears,  and  prays;  but  can  find  no  rest  to  his  soul. 
Christ  only  is  the  way,  and  he  only  can  give  him  rest.  Jer.   vi.   16; 
Matt.  xi.  28. 

4.  Some  are  full  of  doubts  and  fears,  and  want  to  obtain  an  in- 
terest in  the  promise  of  eternal  life.  We  preach  Christ :  and  if  this 
be  nothing  to  you,  you  will  find  nothing  else  to  do  you  any  real 
good.  But  if  the  way  of  salvation  by  him  is  welcome  to  your  soul, 
you  may  dismiss  your  fears,  for  all  is  yours. 

5.  Another  is  bowed  down  under  the  ills  and  burdens  of  life, 


14  THE  APOSTOLIC  MINISTRY. 

and  is  ready  to  despond  and  say,  I  shall  never  see  good.  Look 

to  Jesus,  lest  ye  be  weary  and  faint  in  your  minds ;  consider  his 
sorrows,  and  forget  your  own.  Heb.  xii.  2,  3. 

6.  Another  is  hungering  for  the  bread  of  life,  and  longing  to  be 
edified  and  comforted.  The  same  doctrine  which  at  first  re- 
lieved us,  will  afterwards  do  to  live  upon,  and  nothing  but  Christ 
and  him  crucified  will  do  us  any  real  good.  John  vi.  57,  58. 

7.  It  may  be  that  some  are  thoughtless  and  careless  undiQY  iho. 
word,  still  in  a  state  of  impenitence  and  unbelief.  But  whether  they 
will  hear,  or  whether  they  will  forbear,  we  must  still  go  on  preach- 
ing Christ  and  him  crucified.  This  only  is  the  power  of  God  unto 
salvation,  and  this  it  is  that  furnishes  motives  both  for  repentance 
and  faith.     Isai.  xlvi.  12,  13;  Acts  iv.  12;  Rom.  i.  16. 

8.  Some  are  righteous  in  their  own  eyes,  are  "  full,  and  have  need 
of  nothing;"  and  "know  not  that  they  are  poor,  and  wretched,  and 
blind,  and  naked."  And  what  can  destroy  these  vain  hopes,  and  lay 
the  sinner  in  the  dust,  but  the  exhibition  of  an  able  and  all-sufficient 
Saviour,  and  of  mercy  free  and  undeserved?  Isai.  Iv.  1,  2 ;  Rev.  iii. 
17,  18. 

II.  The  practical  manner  in  which  the  apostles  preached  this  im- 
portant doctrine :  "  warning  every  man,  and  teaching  every  man  in 
all  wisdom. '^ 

Warning  and  teaching  are,  in  some  respects,  distinct  from  preach- 
ing the  gospel,  which,  properly  speaking,  consists  in  proclaiming  the 
good  news  of  salvation;  yet  it  is  a  necessary  appendage  to  it,  and 
essential  to  the  Christian  ministry.  Some  men,  under  a  pretence  of 
preaching  the  gospel,  have  neglected  it,  and  some  have  denounced  it 
as  legal ;  but  it  ought  to  suffice  for  us  that  the  apostles,  in  preaching 
Christ,  "  warned  every  man,  and  taught  every  mjan  in  all  wisdom." 

1.  They  warned  every  tnan.  Warning  is  an  expression  of  kind 
regard  :  "  as  my  beloved  sons,"  says  Paul  to  the  Oalatians,  "  I  warn 
you."  Those  for  whom  we  have  no  regard,  we  generally  let  alone, 
and  suffisr  them  to  have  their  own  way.  Now  the  Scrip- 
tures make  use  of  warning  in  many  cases,  and  we  are  required  to  do 
the  same — (1.)  Where  persons  are  in  a  wrong  road,  love  will  ap- 
prize them  of  it,  and  warn  them  of  the  danger.  Ezek.  xxxiii.  8. — 
(2.)  Where  they  are  in  a  condition  which  exposes  them  to  ruin,\oyQ 
will  warn  them  to  make  their  escape  and  to  flee  from  the  wrath  to 
come.  Matt.  iii.  7. — (3.)  Where  men  enjoy  privileges  and  advantages 
which  they  have  no  heart  to  improve,  they  ought  to  be  warned  of 
the  consequences,  and  exhorted  to  immediate  repentance.  Acts  xiii. 
41.  These  warnings  are  no  other  than  the  dictates  of  com- 
mon prudence  and  benevolence,  and  can  never  be  excluded  from  any 
thing  like  a  rational  exercise  of  the  Christian  ministry. 

2.  The  apostles  taught  every  man  in  all  wisdom,  instructing 
them  in  the  first  principles  of  the  oracles  of  God,  giving  them  right 
views  of  their  own  character  and  condition  as  sinners,  and  showing 


PLEADING  WITH  GOD  UNDER  AFFLICTION.  15 

to  them  the  suitableness  and  ability  of  Christ  as  a  Saviour. 
Such  also  must  be  our  labour,  both  in  the  pulpit  and  out  of  it,  show- 
ing unto  men  the  way  of  salvation.  They  are  to  be  taught  the  evils 
they  are  to  shun,  and  the  good  they  are  to  choose  :  and  this  in  order 
to  their  being  brought  to  Christ,  as  the  last  and  only  refuge  of  the 
miserable  and  undone. 

III.  The  end  which  the  apostles  had  in  view  in  the  exercise  of  their 
ministry,  and  that  is  the  salvation  of  their  hearers,  or  "that  they  might 
present  every  man  perfect  in  Christ  Jesus. '^ 

They  did  not  content  themselves  with  forming  the  manners  of  their 
hearers  nor  merely  with  warning  and  teaching  them:  if  not  brought 
savingly  to  believe  in  Christ,  they  reckoned  nothing  to  be  done  to 
any  purpose.  Gal.  iv.  19. 

But  how  was  Paul  to  present  "every  man  perfect  in  Christ  Jesus?" 
Did  he  hope  to  save  all  that  heard  him  ?  Viewing  them  collectively 
he  did  not,  for  he  knew  that  only  a  remnant  would  be  saved.  Acts 
XV.  14;  Rom.  xi.  14.  But  considering  them  individually ,\iQ  hoped 
for  every  man,  and  laboured  for  their  salvation. 

God  is  not  obliged  to  do  all  he  is  able  to  do  to  save  sinners,  though 
we  are;  and  not  knowing  his  counsel  or  design,  it  is  for  us  to  do  our 
utmost,  and  leave  the  event  to  him.  John  xx.  30,  31;  Rom.  ix.  1 — 3; 
xi.  14. 

We  learn  from  hence,  that  the  employment  of  Christ's  faithful  ser- 
vants is  to  win  souls  to  him,  and  it  shall  be  their  honour  in  the  last 
day  to  present  to  him  the  fruits  of  their  ministry.  2  Cor.  xi.  2. 

If  this  end  be  not  answered,  nothing  is  effected,  and  we  shall  lose 
our  reward.  A  barren  ministry  is  one  of  the  greatest  evils  to  be 
dreaded  upon  earth,  and  its  consequences  will  be  tremendous  in  the 
world  to  come.  Ezek.  xxxiv.  10;  Zech.  xi.  17;  Matt.  xxv.  30. 


PLEADING  WITH  GOD  UNDER  AFFLICTION. 

I  will  say  unto  God,  Do  not  condemn  me;  show  me  wherefore  thou  bontendest  with 

me. — Job  x.  a. 

This  language  is  full  of  overwhelming  grief,  of  grief  so  insupport- 
able as  to  make  the  sufferer  "  weary  of  his  life.^'  He  resolves  there- 
fore to  turn  from  all  creatures,  and  address  himself  to  God  only. 

That  we  may  enter  more  fully  into  the  import  of  this  language, 
let  us  observe  the  following  things  : — 

(1.)  That  Job's  friends  who  came  to  comfort  him,  had  entered  into 
a  sharp  contention  with  him,  and  had  condemned  him  without  show- 
ing any  sufficient  cause.  The  hand  of  Providence  had  grievously 
afflicted  him,  and  therefore  God  also  seemed  to  contend  with  him.  He 
was  as  one  summoned  to  his  bar,  and  about  to  be  condemned,  and  yet 
he  knew  not  "wherefore."  His  plea  in  effect  is.  Do  not  treat  me. 
Lord,  as  they  do :  but  show  me  wherefore  thou  contendest  with  me, 


16  PLEADING  WITH  GOD  UNDER  AFFLICTION. 

(2.)  It  is  implied,  notwithstanding,  that  there  might  he  sufficient 

cause  for  the  affliction,  and  he  prays  that  it  might  be  shown  him. 

Oh,  do  not  condemn  me  without  showing  me  the  reason  why! 

Such  language  we  may  be  permitted  to  use,  in  all  our  pleadings  with 
God  under  affliction. 

I.  Notice  the  import  of  the  petition,  <*  Show  me  wherefore  thou 
contendest  with  me." 

The  word  "  contend  "  is  sometimes  used  for  strife  in  battle,  and 
sometimes  for  litigations  and  pleadings  in  law.  The  latter  is  the 
meaning  of  the  text.  There  is  a  time  appointed  when   God 

will  "  contend  with  all  flesh  ;"  and  there  are  seasons  in  the  present 
life  when  he  institutes  a  judicial  inquiry,  and  calls  us  to  an  account 
before  him. 

The  term,  when  applied  to  the  conduct  of  God  towards  us,  im- 
plies much  forbearance  on  his  part ;  for  when  men  contend  with 
men  they  generally  put  forth  all  their  might,  whether  in  dispute  or 
in  battle;  but  if  God  were  thus  to  contend  with  us,  we  should  be 
consumed  in  a  moment.  In  his  contendings,  therefore,  he 

employs  second  causes,  and  thus  makes  us  feel  by  degrees,  as  we 
are  able  to  bear  it.  In  his  dealings  with  his  own  people, 

especially,  there  is  much  more  forbearance  and  mercy,  than  in  his 
conduct  towards  others.  Isai.  Wn'i.  16;  Job  xxiii.  6. 

With  all  this  forbearance  there  is  at  the  same  time  something 
awfully  impressive  in  God's  contending  with  us.  To  think  of  His 
being  against  us,  and  of  his  hand  being  stretched  out  against  us,  is 
more  afiecting,  if  duly  considered,  than  if  all  the  world  were  opposed 
to  us.  "  If  God  be  for  us,  who  can  be  against  us;"  but  if  He 

be  against  us,  who  shall  defend  our  cause!  This  made  Job  entreat 
the  pity  of  his  friends,  saying,  ^*  The  hand  of  God  hath  touched  me." 
Chap.  xix.  21. 

II.  Observe  a  few  of  the  ways  in  which  God  may  be  said  to  con- 
tend with  us. 

1.  Sometimes  he  has  a  controversy  with  the  nations,  and  then  those 
great  national  calamities,  the  sword,  pestilence,  and  famine,  are  visited 
upon  us,  with  all  their  attendant  evils.  Isai.  Ixvi.  15,  16.  God 
has  thus  been  contending  with  the  nations,  for  many  years  past,  and 
his  hand  is  stretched  out  still.  Some  he  has  given  up  to  strife  and 
contention,  some  to  ambition  and  the  love  of  dominion,  and  others  to 
a  malignant  hatred  of  whatever  is  beneficial  in  society,  or  worthy  of 
the  nature  of  man;  so  that  the  effects  of  his  anger  become  visible  in 
the  evils  inflicted  by  one  nation  upon  another. 

2.  Sometimes  God's  controversy  is  witlr  particular  families,  and 
then  he  deals  with  them  by  adverse  providences,  sending  poverty, 
sickness  or  death.  Disorders  and  contentions  are  sometimes 
suffered  to  arise  in  families,  as  part  of  the  Lord's  controversy,  as  in 
jthe  case  of  Eli  and  of  David. 


PLEADING  WITH  GOD  UNDER  AFFLICTION.  17 

3.  More  commonly  the  Lord  contends  with  individuals. 

He  walks  contrary  to  every  sinner  that  walks  contrary  to  him.  Lev. 
xxvi.  23,  24.  Yet  he  does  not  always  load  them  with  outward 
troubles,  for  many  go  on  at  ease,  and  know  no  change.  But  where 
he  has  designs  of  mercy,  he  will  often  make  their  path  crooked  and 
painful,  and  render  their  perseverance  in  it  an  object  of  considerable 
difficulty.  Ephraim  was  like  a  bullock  unaccustomed  to  the 

yoke,  and  many  like  him  have  thus  been  brought  to  their  right  mind. 
Jer.  xxxi.  18,  19.  ^     The  prodigal  also  was  reclaimed  by  severe 

adversity.  Luke  xv.  17,  18.  God  sometimes  contends  by  his 

word,  producing  strong  convictions,  and  bringing  the  sinner  into 
great  distress. 

4.  God  also  contends  with  his  own  people,  in  many  ways,  as  he 
did  with  Job — 

(1.)  By  those  calamities  which  are  common  to  other  men. 
Others  may  indeed  consider  them  as  things  of  course,  and  take  little 
or  no  notice  of  them;  but  if  we  judge  rightly,  we  shall  consider  that 
afflictions  and  losses  are  God's  hand  stretched  out  against  us. 
Also  by  suffering  men  to  oppress,  reproach,  and  injure  us,  God  may 
show  that  he  himself  has  a  controversy  with  us.  Psal.  xvii.  13. 

(2.)  By  making  sin  itself  become  omy punishment.  When 

sinners  are  going  on  in  their  evil  ways,  they  are  often  suffered  to 

prosper;  but  if  Abraham  turn  aside,  he  must  suffer  for  it.  Gen.  xx.  9. 

Thus  God  also  dealt  with  David  after  he  had  sinned,  £^nd 

brought  trouble  upon  his  family  to  the  end  of  life. 

(3.)  By  withholding  his  blessing  from  the  means  of  grace,  so  that 
when  God  contends  with  his  people,  there  is  no  peace,  no  rest  to  the 
soul.     Reading,  hearing,  praying  is  all  in  vain.  This  is  a 

species  of  spiritual  judgments,  the  most  awful  of  all,  as  they  are  com^ 
monly  followed  with  greater  sin.   Isai.  Ivii.  17. 

(4.)  Sometimes  God  contends  with  his  people  by  even  causing 
them  to  die  under  his  frown.  This  was  the  case  with  Lot, 

and  even  with  Moses.  Deut.  xxxii.  49 — 51. 

III.  Consider  the  importance  of  knowing  the  cause  of  God's  con- 
troversy with  us :  "  Show  me  wherefore  thou  contendest  with  me." 

We  sometimes  do  not  know  the  immediate  cause  of  affliction,  Sin 
blinds  the  mind,  especially  to  our  own  sins.  Too  often  also  we  for- 
get our  sins;  but  God  does  not.  Gen.  xlii.  21.  This  is  gene- 
rally the  case  with  sinners,  Isai.  xlii.  25',  and  too  often  so  with  good 
men,  as  it  was  w^ith  Job. 

1.  While  we  know  not  the  cause  of  trouble,  the  design  of  God's 
controversy  is  lost  upon  us;  and  we  shall  go  on  in  the  frowardness 
of  our  hearts. 

2.  We  shall  always  be  in  danger  oi  fretting  against  P7'0vidence, 
and  falling  out  with  instruments  and  second  causes.  We  shall  think 
every  thing  to  be  wrong,  and  every  one  unkind. 

3.  There  is  no  other  way  of  being  brought  to  repentance^  but  by 
VOL.  II. — 3  - 


18  HOPE  IN  GOD  CONNECTED 

knowing  wherefore  God  is  contending  with  us.  Sin  not  known  or 
recollected,  cannot  be  laid  to  heart;  nor  can  our  backslidings  ever  be 
healed. 

4.  Though  of  importance  to  know  the  real  cause  of  trouble,  yet 
that  alone  ivill  not  effect  a  cure.  For  this  we  must  repair  to  "  the 
blood  of  the  cross ;'^  that  only  possesses  efficacy  to  heal  and  to  save. 
Psal.  xli.  4. 


HOPE  IN  GOD  CONNECTED  WITH  HOLY  OBEDIENCE. 

That  they  might  set  their  hope  in  God,  and  not  forget  the  works  of  God,  but  keep 
his  commandments. — Psalm  Ixxviii.  7. 

The  psalmist  here  assumes  the  tender  character  of  a  father  towards 
his  people,  and  is  concerned  to  impart  to  them  religious  instruction, 
ver.  1.  The  immediate  inducement  was,  their  having  been 

taught  the  things  of  God  by  their  forefathers,  ver.  3,  4;  and  the  order 
which  God  had  established  in  his  church  and  kingdom,  ver.  5.  The 
end  of  all  this  is  to  accomplish  the  great  object  mentioned  in  the  text. 

I.  Consider  the  things  particularly  recommended  to  our  notice. 

These  are  three ;  and  such  as  are  comprehensive  of  the  whole  of 
true  religion  ; — a  lively  hope,  and  a  recollection  of  past  mercies,  ac- 
companied with  evangelical  obedience. 

1.  That  we  might  set  our  hope  in  God.  Hope  is  a  principle 
of  vast  importance,  it  is  that  which  bears  up  the  moral  world.  It  is 
of  unspeakable  consequence  therefore  that  it  be  rightly  fixed,  and 
this  only  is  the  case  when  it  is  fixed  on  God.  This  implies 
the  following  things.  (1.)  That  God  must  be  the  ground 
of  all  our  hope.  It  supposes  that  he  has  revealed  himself  through  a 
Mediator,  as  the  portion  of  them  that  love  him,  or  there  would  have 
been  no  ground  for  a  sinner  to  hope  in  God;  but  through  Christ  he 
is  become  our  refuge  and  our  portion  in  the  land  of  the  living. 

On  this  ground  therefore  we  must  build,  or  the  building  cannot  stand. 
Isai.  xxviii.  16.  (2.)  It  implies  that  God  must  be  the  object 

of  our  hope,  as  well  as  the  ground  of  it.  We  may  look  for  hap- 

piness from  other  quarters,  but  if  we  do  we  shall  be  deceived.  We 
may  hope  for  many  comforts  in  this  life,  for  peace  and  prosperity; 
but  if  we  hope  for  these  things  without  God,  they  will  only  disap- 
point us.  Every  earthly  comfort  is  that  which  God  makes  it  to  us: 
if  He  be  against  us,  what  are  all  things  besides !  We  must  hope  for 
something  beyond  this  life,  or  we  shall  be  miserable. 
(3.)  It  implies  that  our  hope  must  so  be  set  in  God  as  to  confide  in 
Him  with  all  the  heart.  It  is  to  exercise  a  steadfast  and  im- 

plicit reliance  on  him  at  all  times,  in  opposition  to  that  "  stubborn 
and  rebellious  generation  that  set  not  their  heart  aright,  and  whose 
spirit  was  not  steadfast  with  God,''  ver.  8. 

2.  Another  thing  recommended  is,  that  we  do  not  forget  the  works 
of  God.  Great  things  were  wrought  for  Israel,  many  of  which 


WITH  HOLY  OBEDIENCE.  19 

are  recorded  in  this  psalm;  and  these  they  were  charged  "  not  to  for- 
get/' We  see  the  sad  effects  of  this  kind  of  forgetfulness  in 
the  people  of  Israel,  in  the  time  of  Moses,  ver.  10,  11;  and  in  sub- 
sequent periods  of  their  history.  Judges  viii.  34.  But  what 
have  tve  to  remember  ?  Greater  works  than  they  had,  and  to  which 
all  God's  works  then  were  only  preparatory^  The  great  work 
of  redemption  is  that  for  which  all  other  works  were  made,  and  to 
the  accomplishment  of  which  they  become  subservient.  We 
are  never  to  forget  the  means  by  which  our  souls  are  redeemed,  or 
the  price  paid  for  them;  must  never  forget  Gethsemane  and  Calvary, 
but  consider  the  Apostle  and  High  Priest  of  our  profession.  Heb.  iii. 
\.  Never  forget  that  faithful  saying,  "that  Christ  Jesus  came 
into  the  world  to  save  sinners,"  even  the  chief;  never  forget  the 
mercy  promised  to  believers,  and  the  wrath  denounced  against  un- 
belief. 

II.  Observe  the  connexion  which  these  things  have  with  each 
other. 

1.  If  we  "  set  not  our  hope  in  God,"  our  remembrance  of  his  works, 
and  our  obedience  to  his  commands  will  be  essentially  defective. 

We  shall  be  mere  pharisees,  with  the  latter  without  the 
former.  The  unbelieving  Jews  split  on  this  rock:  they  were  reli- 
gious in  their  way,  but  as  their  hope  was  not  in  God,  it  all  came  to 
nothing.  1'hey  had,  indeed,  the  history  of  God's  works  in  the 

sacred  writings  which  were  put  into  their  hands,  and  heard  it  read 
every  Sabbath  day  in  their  synagogues:  they  were  also  very  atten- 
tive to  ceremonial  commands:  yet  they  stumbled  at  this  stumbling- 
stone.  Rom.  ix.  31,  32.  Many  in  our  day  have  heard  and 
read  of  the  great  events  recorded  in  the  gospel, as  they  did  in  the  law, 
and  have  them  also  in  their  memories,  and  are  very  observant  of  the 
externals  of  Christianity ;  but  who,  after  all,  do  not  set  their  hope  in 
God,                 all  such  religion  is  vain. 

2.  If  the  hope  we  have  in  God  does  not  lead  us  to  "remember 
his  works,  and  keep  his  commandments,"  it  is  a  false  and  delusive 
hope,  and  we  are  as  far  off  from  true  religion  as  in  the  former  case. 

The  narrow  way  is  that  of  faith  and  holy  obedience :  faith 
will  not  avail  without  obedience,  nor  obedience  without  faith.  Psal. 
cxix.  166.  Faith  without  works  is  dead,  being  alone;  and 

works  without  faith  cannot  please  God.  They  must  be  both  con- 
nected, to  prove  our  hearts  sincere.  James  ii.  17,  18. 

3.  If  we  set  our  hope  in  God  with  all  our  heart,  the  remembrance 
of  his  works  will  tend  to  keep  that  hope  alive,  and  the  keeping  of 
his  commandments  will  be  our  chief  delight. 

III.  The  importance  of  the  subject,  as  affecting  our  present  and  fu- 
ture interests. 

1.  If  our  hope  be  set  in  God  it  shall  not  be  liable  to  disappoint- 
ment;  but  if  we  set  our  hope  on  any  other  object  it  will  be  attended 


20  STATE  OF  ISATURE  AND  OF  GRACE. 

with  the  utmost  uncertainty.  We  may  promise  ourselves 

happiness  in  the  possession  of  this  or  the  other  earthly  good,  but 
there  is  no  dependence  upon  it.  As  the  world  will  deceive  us,  so 
prosperity  and  wealth  may  elude  our  most  intense  pursuit  j  or  if  not, 
there  may  be  something  to  imbitter  the  enjoyment.  But  if 

our  hope  be  set  in  God,  whether  we  have  little  or  much  of  earthly 
good,  we  shall  enjoy  God  in  all,  and  that  is  our  best  portion.  Psal. 
xvii.  14,  15;  Ixxiii.  25,  26. 

2.  If  our  hope  be  set  in  God  we  shall  be  supported  under  the  ills 
of  the  present  life.  Trials  and  difficulties  must  be  expected, 

and  wo  to  him  who  has  no  God  to  go  to  when  troubles  come! 
The  health  we  now  enjoy,  the  comforts  we  possess,  may  soon  be 
taken  from  us:  but  if  we  have  set  our  hope  in  God,  we  shall  be  happy 
in  every  condition,  and  not  be  afraid  with  any  amazement. 


STATE  OF  NATURE  AND  OF  GRACE. 

At  that  time  ye  were  without  Christ,  being  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise,  having  no  hope,  and  without  God  in 
the  world.  But  now,  in  Christ  Jesus,  ye  who  sometime  were  far  off,  are  made 
nigh  by  the  blood  of  Christ. — Ephesians  ii.  12, 13. 

It  is  of  great  importance  to  be  reminded  of  what  we  were  by 
nature,  and  what  we  are  by  grace.  This  is  a  subject  much  dwelt 
upon  in  all  the  Epistles,  partly  to  excite  humility,  and  partly  to 
awaken  gratitude  and  praise.  Our  obligations  to  grace  cannot  be  felt, 
but  in  proportion  as  we  realize  what  our  slate  is  by  nature;  these  are 
counter-parts  to  each  other,  and  constitute  the  very  vitals  of  the 
gospeL 

I.  Let  us  humbly  meditate  on  what  we  were  by  nature,  according 
to  the  representation  given  us  in  the  text,  ver.  12. 

It  is  true,  we  were  not  in  all  respects  like  the  benighted  heathen, 
nor  like  the  idolatrous  Ephesians.  In  our  unregenerate  state  we  were 
under  the  light  of  revelation,  and  enjoyed  some  of  its  advantages ; 
yet  it  will  be  useful  to  remember  what  our  forefathers  were,  what  a 
great  part  of  mankind  still  are,  and  what  we  ourselves  should  have 
been,  but  for  the  light  of  the  gospel.  The  heathen  are  here 

described  as  being  "  without  Christ,  without  hope,  and  without  God 
in  the  world;"  and  in  illustration  of  this  state,  the  apostle  describes 
them  as  "  aliens  and  strangers,"  totally  unacquainted  with  the  advan- 
tages enjoyed  by  the  people  of  Israel,  who  had  a  commonwealth  and 
covenants  of  promise. 

Let  us  therefore  briefly  take  a  view  of  the  state  of  Israel  and  ob- 
serve the  condition  of  the  heathen  as  forming  a  direct  contrast.  In 
doing  this,  we  shall  find  much  by  way  of  inference  that  is  applicable 
to  ourselves. 

It  is  supposed  of  Israel,  that  being  a  commonwealth,  and  having 


STATE  OF  NATURE  AND  OP  GRACE.  2i 

covenants  of  promise,  they  were  not  without  Christ,  nor  without 
hope,  nor  without  God  in  the  world.  The  covenants  they  possessed 
must  have  heen  in  subserviency  to  Christ,  to  whom  they  all  related, 
and  must,  therefore,  have  furnished  a  sufficient  ground  of  hope. 

1.  The  people  of  Israel  were  a  commonwealth,  a  kind  of  city  or 
state  which  had  its  peculiar  privileges.  It  was  esteemed  an 
honour  to  be  a  citizen  of  Rome ;  it  was  a  still  greater  one  to  be  a 
citizen  of  Zion,  the  city  of  the  great  King,  and  where  God  was 
known  in  her  palaces  for  a  refuge.  To  them  the  oracles  of  God  and 
the  ordinances  of  his  house  were  committed.  Within  this  city 
Christ  was  known  and  believed  in,  Moses  and  all  the  fathers  died  in 
the  faith  of  him,  the  whole  of  their  laws  and  government  were  pre- 
paratory to  his  coming,  and  prefigurative  of  that  event. 

Yet  all  this  was  overlooked  by  the  generality  of  mankind,  who 
neither  knew  the  value  of  those  blessings,  nor  desired  an  interest  in 
them.  A  few  of  the  gentiles  were  proselyted,  and  admitted  into  this 
sacred  community ;  but  the  far  greater  part  of  them  were  "  aliens  " 
from  this  commonwealth,  and  enjoyed  none  of  its  advantages. 

2.  Israel  had  the  covenants  of  promise,  some  of  which  had  ex- 
isted ever  since  the  fall  of  man.  A  promise  was  made  to 
Adam  concerning  the  Seed  of  the  woman,  and  a  covenant  of  mercy 
was  given  to  Noah  and  his  posterity.  Yet  all  this  was  contained 
only  in  the  oracles  of  God,  and  these  only  were  with  Israel ;  so  that 
the  world  in  general  were  strangers  to  it,  and  ^ived  in  darkness  and 
uncertainty.  "  The  covenants,"  however,  were  chiefly  those 
made  to  Abraham,  Isaac,  and  Jacob,  and  to  Israel  at  Sinai,  each  of 
which  contained  promises  relating  to  the  Messiah.  The  covenant 
was  afterwards  renewed  with  David,  which  became  all  his  salvation 
and  all  his  desire,  and  contained  all  those  "sure  mercies"  which  be- 
longed to  his  spiritual  seed.  Isai.  Iv.  3 ;  Psal.  Ixxxix. 

These  were  the  great  covenants  of  promise,  to  which  the  gentile 
world  were  utter  strangers  ;  in  which  also  we  had  no  interest  while  in 
a  state  of  ignorance  and  unbelief. 

3.  Being  thus  without  a  knowledge  of  the  Saviour,  thcT/  had  no 
hope,  no  well-grounded  hope  of  futurity,  nothing  on  which  to  build 
an  expectation  of  eternal  life.  The  gentiles  felt  themselves 
to  be  mortal,  and  must  know  that  they  were  sinners;  but  had  no 
knowledge  of  the  way  in  which  sin  could  be  pardoned,  or  a  sinner 
find  acceptance  with  God.  They  therefore  had  no  hope  in  death,  no 
hope  of  a  resurrection  to  eternal  life ;  but  when  they  died,  went  to  a 
world  utterly  unknown.  Such  was  and  still  is  the  miserable 
state  of  the  heathen  world,  previous  to  the  introduction  of  the  gospel. 

4.  They  are  next  described  as  being  without  God  in  the  world,  a 
kind  of  atheists,  who  had  no  knowledge  of,  or  belief  in,  the  true  and 
living  God.  They  had  gods  many,  and  lords  many,  but  all 
the  gods  of  the  heathen  are  vanity.  The  only  true  and  living  God, 
they  knew  not,  loved  him  not,  neither  desired  the  knowledge  of  his 
ways.     The  world  was  full  of  light  and  full  of  mercy,  but  the  great 


22  STATE  OP  NATURE  AND  OF  GRACE. 

author  of  all  good  was  invisible  and  unknown ;  they  neither  feared 
him,  nor  hoped  in  his  mercy.  Such  is  the  awful  darkness  in  which 
heathenism  has  involved  a  large  and  miserable  portion  of  the  human 
race. 

Let  us  here  make  a  few  reflections  on  our  own  state  and  condition 
by  nature,  and  see  wherein  it  differs  from  that  of  the  heathen  world 
at  large — 

(1.)  The  description  given  in  the  text  would  have  been  fully  appli- 
cable to  our  forefathers,  and  to  us  also,  but  for  the  light  of  the  gos- 
pel. What  cause  then  for  thankfulness,  that  we  have  been  delivered, 
in  any  measure,  from  such  a  state  of  guilt  and  hopeless  misery  I 

(2.)  Such,  however,  is  the  condition  of  the  greater  part  of  the 
world  to  this  day.  The  light  of  truth  has  never  shone  upon  them, 
the  voice  of  mercy  has  not  been  heard.  What  reason  then  to  be  con- 
cerned about  them,  and  to  aid  in  the  universal  diffusion  of  the  gospel! 

(3.)  Though  we  have  never  been  without  those  objective  advan- 
tages, of  which  so  large  a  portion  of  mankind  are  still  deprived,  yet 
being  by  nature  so  full  of  subjective  ignorance  and  enmity,  we  were 
in  effect  in  the  same  condition,  ver.  3  ;  and  multitudes  around  are  still 
heathens  in  a  Christian  land.  In  proportion  also  as  the  light  of  reve- 
lation is  enjoyed,  guilt  is  incurred  by  its  rejection.  To  be  "  without 
Christ,"  under  the  gospel;  to  be  "aliens,"  while  dwelling  amongst 
the  people  of  God  ;  to  be  "  strangers  from  the  covenants  of  pro- 
mise," while  hearing  them  every  Lord's  day;  to  be  "  without  hope," 
though  a  refuge  is  set  before  us;  and  to  be  living  "  without  God  in 
the  world,"  while  the  world  is  full  of  gospel  light,  is  not  only  totally 
inexcusable,  but  incurs  an  enormity  of  guilt  unknown  even  among 
the  heathen  themselves.  Matt.  xi.  21 — 24. 

II.  Consider  what  we  are  by  grace,  through  the  coming  and  the 
death  of  Christ,  ver  13. 

"  But  now  in  Christ  Jesus,  ye  who  sometime  were  far  off,  are  made 
nigh  by  the  blood  of  Christ."  The  expression  "  in  Christ  Jesus," 
seems  opposed  to  our  being  "  without  Christ,"  ver.  12;  and  denotes 
that  we  have  believed  in  him,  and  become  one  with  him.  Now, 
therefore,  "ye  who  sometime  were  far  off,  are  made  nigh  by  the 
blood  of  Christ." 

Two  things  may  be  observed  on  this  part  of  the  subject — the 
blessing  enjoyed  by  believers,  and  the  medium  through  which  it  is 
bestowed. 

1.  The  blessing  itself,  which  belongs  to  us  as  Christians:  "  we  are 
made  nigh."  The  term  is  very  expressive,  and  is  used  of 

Israel  as  a  people.  Deut.  iv.  7 ;  Psal.  cxlviii.  14.  It  includes  recon- 
ciliation and  peace  with  God,  adoption  into  his  family,  and 
being  treated  as  children,  with  liberty  of  access,  and  intimate 
communion  with  him  as  our  Father.  Psal.  cxlv.  18.  Hence 
believers  are  represented  as  being  associated  with  God  the  Judge  of 


DANGER  OF  WORLDLY  CONNEXIONS.  23 

all,  and  with  Jesus  the  Mediator,  as  well  as  with  an  innumerable  com- 
pany of  angels.   Heb.  xii.  22 — 24. 

2.  The  medium  through  which  the  blessing  is  bestowed :  ye  are 
made  nigh  ^'  by  the  blood  of  Christ."  It  is  only  by  the  sacri- 

fice of  Christ  that  we  could  have  peace  with  God:  this  only  could 
atone  for  sin,  and  in  this  way  God  could  express  his  infinite  displea- 
sure against  it,  while  he  abounded  in  forgiveness  towards  us.  In  this 
he  smelt  a  sweet  savour,  as  in  the  offering  up  of  Noah's  sacrifice. 
Ephes.  V.  1.  It  is  by  preaching  the  doctrine  of  the  cross  that 

sinners  are  brought  nigh  to  God.  They  might,  indeed,  be  convinced 
of  sin  without  it,  but  could  have  no  hope  of  reconciliation,  or  find 
rest  to  their  souls. 

Let  us  learn  the  value  of  our  mercies,  especially  such  as  are  spiri- 
tual, by  the  price  they  cost,  the  price  of  blood. 

Let  us  thankfully  avail  ourselves  of  the  medium  by  which  we  may 
draw  nigh  to  God.  If  ever  we  wish  for  nearness  to  him,  it  must  be 
sought  alone  by  the  sacrifice  and  mediation  of  the  Son  of  God. 


DANGER  OF  WORLDLY  CONNEXIONS. 

And  he  said  unto  Jehoshaphat,  Wilt  thou  go  with  me  to  battle  to  Raraoth-gilead  ? 
And  Jehoshaphat  said  to  the  king  of  Israel,  I  am  as  thou  art,  my  people  as  thy 
people,  my  horses  as  thy  horses. — X  Kings  xxii.  4. 

Ahab's  character  and  the  history  of  his  reign,  remove  all  surprise 
at  any  thing  he  did,  or  might  be  disposed  to  do.  At  one  time  he 
sends  Benhadad  home  in  peace,  and  at  another,  without  any  fresh 
provocation,  he  will  have  war  with  him  to  recover  Ramoth-gilead. 
But  what  is  most  surprising,  is  the  conduct  of  Jehoshaphat  in  form- 
ing an  alliance  with  such  a  man,  and  going  at  once  into  all  his  mea- 
sures. We  cannot  read  the  account  in  the  text  without  reflecting  on 
the  weakness  of  this  good  man,  to  see  him  betrayed  into  folly  by  the 
wicked  policy  of  this  infamous  king  of  Israel. 

I.  Briefly  review  the  conduct  of  Jehoshaphat. 

It  may  be  very  sinful  in  itself,  and  attended  with  many  evil  con- 
sequences. 

1.  It  was  a  great  sin  for  him  to  abound  in  horses.  To  check 
inordinate  ambition,  and  the  love  of  conquest,  the  divine  law  had 
prohibited  the  multiplication  of  horses.  Deut.  xvii.  16;  and  it  does 
not  appear  that  any  of  the  kings  of  Israel  kept  horses  for  war  until 
the  reign  of  Solomon,  and  from  thence  they  became  a  snare.  Jeho- 
shaphat had  followed  this  example,  regardless  of  the  divine  com- 
mandment. 

2.  It  was  a  still  greater  sin  to  yield  them  up  to  the  disposal  of 
such  a  man  as  Ahab,  who  had  sold  himself  to  work  wickedness. 

If  he  had  kept  his  horses  merely  to  fight  the  Lord's  battles, 
it  might  have  been  some  excuse ;  but  to  place  them  uader  the  direc- 


24  DANGER  OF  WORLDLY  CONNEXIONS. 

tion  of  Ahab,  and  to  make  himself  a  partner  in  his  crimes,  was  most 
unpardonable.  No  doubt  it  was  the  politeness  of  a  king  and  of  a 
courtier  that  did  this,  in  the  absence  of  religious  principle. 

3.  It  was  a  still  greater  sin  to  promise  to  go  up  to  Ramoth-gilead, 
after  he  had  heard  the  words  of  Micaiah  the  projohet. 
Jehoshaphat  seems  to  have  suspected  all  those  prophets  who  had  ad- 
vised the  enterprise,  and  foretold  its  success;  and  these  suspicions 
were  fully  confirmed  by  the  Lord's  prophet  5  yet  he  presumed 
to  go  up  to  battle. 

4.  It  was  an  aggravation  of  his  sin,  that  Jehoshaphat  formed  a 
similar  confederacy  a  second  time,  with  some  wicked  kings  of 
Israel,  and  lent  his  horses  again  to  go  to  battle.  So  easy  is  it  to  re- 
peat an  evil  once  indulged.  2  Kings  iii.  7. 

5.  It  nearly  cost  him  his  life  in  both  instances,  and  he  was  near 
paying  dear  for  his  temporising  policy.  I  Kings  xxii.  31,  32.  Simi- 
lar to  the  case  of  Lot,  lingering  on  the  plains  of  Sodom,  the  Lord 
being  merciful  to  him,  delivered  him  from  destruction. 

6.  Yet  sinful  and  dangerous  as  his  conduct  was,  many  things 
might  be  pleaded  in  excuse.  It  appears  to  have  originated 
in  an  amiable  desire  to  please,  in  a  pliability  of  temper  that  is  natural 
to  feeble-minded  men.  He  was  also  aware  of  the  bitterness 
and  rancour  of  some  of  the  former  kings  of  Israel  against  Judah,  and 
was  disposed  to  adopt  conciliatory  measures,  in  the  hope  of  pre- 
serving the  peace  of  the  two  kingdoms;  and  if  they  were  not  quite 
of  one  mind,  they  were  nearer  together  than  the  kings  of  any  other 
nation. 

II.  Apply  the  subject  to  ourselves. 

In  general  we  may  learn  from  it  the  sin  and  danger  of  worldly 
conformity.  When  the  people  of  Israel  dwelt  alone  they  prospered, 
but  when  they  mixed  with  the  politics  and  maxims  of  the  surround- 
ing  nations,  they  degenerated  in  their  principles,  and  were  involved 
in  perpetual  strife  and  contention.  It  is  the  same  with  Chris- 

tian societies,  and  also  with  individuals ;  their  purity  and  prosperity 
depend  upon  their  coming  out,  and  being  separated.  2  Cor.  vi.  14 — 1 9 ; 
Rom.  xii.  2. 

More  particularly — 

1.  We  may  learn,  from  hence,  to  be  aware  of  whatever  may  lead 
us  into   temptation.  If  Jehoshaphat  had  not  kept  up 

such  a  military  establishment,  if  he  had  relied  more  upon  Providence 
for  the  safety  and  protection  of  his  dominions,  and  had  not  violated  a 
divine  command  in  providing  himself  with  a  large  body  of  cavalry 
to  answer  such  a  purpose,  he  would  have  been  more  immediately  un- 
der the  divine  safeguard  ;  but  his  alliance  would  not  in  that  case  have 
been  so  eagerly  sought  by  such  a  man  as  Ahab,  and  he  would  there- 
fore have  been  free  from  so  dangerous  a  connexion.  There 
are  also  certain  accomplishments  which  may  expose  us  to  similar 
temptations.     Even  the  education,  the  refined  manners,  the  genius 


DANGER  OP  WORLDLY  CONNEXIONS.  25 

and  talents  of  some  persons,  prove  a  snare  to  them,  by  leading  them 
into  habits  and  connexions  that  £ft'e  ruinous  to  their  principles.  It  is 
better  to  be  without  such  ornamental  advantages  than  to  possess  them, 
if  they  are  of  no  other  use  than  to  lead  us  into  worldly  company. 

2.  Beware  of  making  the  opinion  of  the  world  the  rule  and 
standard  of  our  conduct.  In  the  eyes  of  worldly  men, 
many  things  appear  to  be  quite  harmless,  which  are  highly  offensive 
in  the  sight  of  God:  and  if  our  dispositions  are  naturally  pliable,  let  us 
be  careful  not  to  indulge  them  at  the  expense  of  a  good  conscience. 

While  we  guard  against  bigotry  and  intolerance,  let  us  be 
equally  careful  of  sinful  compliances  which  involve  the  sacrifice  of 
principle. 

3.  Learn  to  beware  of  persisting  in  an  evil  way,  contrary  to  the 
mind  and  will  of  God,  and  in  opposition  to  our  own  convictions. 
This  was  the  sin  of  Jehoshaphat,  who  if  he  had  not  suffered  himself 
to  be  governed  by  the  wily  policy  of  Ahab,  would  not  have  gone  up 
to  Ramoth-gilead  to  battle.  And  it  was  a  dangerous  thing  thus  to 
stifle  conviction,  to  disregard  the  intimations  of  a  prophet,  in  order 
to  accommodate  himself  to  the  wishes  of  a  powerful,  but  abandoned 
prince.  Tenderness  of  conscience,  and  a  prevailing  fear  of  God  would 
have  prevented  so  great  an  evil. 

4.  In  this  case  we  see  ihdii  piety  alone  is  not  all  that  is  necessary 
in  princes  and  rulers,  or  in  those  who  have  the  management  and 
direction  of  public  affairs.  The  religion  of  Jehoshaphat  can 
scarcely  be  questioned,  yet  we  see  him  the  abettor  of  measures  which 
God  abhorred;  we  see  him  forming  alliances  and  mixing  with  a  sys- 
tem of  politics,  at  variance  with  every  principle  of  benevolence,  and 
with  the  best  interests  of  men.  The  divine  right  of  Ahab  to 
govern  wrong,  might  be  an  undoubted  maxim  with  good  Jehoshaphat, 
as  it  has  been  with  many  other  public  characters;  and  this  fallacious 
maxim  might  more  than  save  him  from  remorse,  while  yielding  his 
personal  support,  and  wasting  the  resources  of  his  country,  in  favour 
of  a  man,  whom  the  Scriptures  have  branded  with  eternal  infamy. 
Not  only  religion,  but  enlarged  and  enlightened  views,  with  a  reso- 
lution to  adopt  whatever  is  beneficial  in  society,  are  essential  to  a 
good  government. 

5.  Let  us  beware  of  continuing  those  connexions  which  have 
already  proved  a  snare  to  us.  Jehoshaphat  did  not  exercise 
this  caution:  having  survived  Ahab,  he  afterwards  entered  into  a  po- 
litical confederacy  with  the  wicked  Jehoram.  It  might  gratify  his 
vanity  to  be  thus  allied,  but  it  nearly  proved  his  ruin.  There 
is  a  difficulty  in  declining  connexions  that  are  flattering  by  the  dis- 
tinction they  confer,  or  the  worldly  advantages  that  follow  in  their 
train;  but  if  they  are  fatal  to  virtue,  or  injurious  to  our  spiritual  in- 
terest, they  must  be  given  up,  though  it  be  like  plucking  out  a  right 
eye,  or  cutting  off  a  right  hand. 

6.  Beware  of  those  evils  to  which  even  an  amiable  disposition 
may  expose  us.  There  is  a  yielding  in  the  temper  of  some  men 

VOL.  II 


26  JOYFUL  IMPORT  OF  THE  GOSPEL. 

which  is  a  great  snare  to  their  souls.  They  do  not  like  to  offend, 
are  willing  to  please,  and  so  are  led  into  evil.  Not  only  Jehosha- 
phat,  but  Peter,  a  man  of  much  sterner  piety,  fell  into  this  snare,  by 
his  temporising  conduct  at  Antioch.  Gal.  ii.  12. 

7.  If  we  have  been  delivered  from  such  evils,  after  going  in  the 
way  of  temptation,  let  us  beware  that  we  do  not  expose  ourselves  in 
future  to  their  influence. 


JOYFUL  IMPORT  OF  THE  GOSPEL. 

And  there  was  great  joy  in  that  city. — Acts  viii,  8. 

The  Christian  church  has  from  its  infancy  been  subject  to  great 
vicissitudes,  and  like  the  moon  it  has  continually  waxed  and  waned. 
When  the  disciples  first  found  the  Messiah  they  were  full  of  joy; 
when  he  was  crucified  they  were  covered  with  a  cloud  of  darkness ; 
but  when  he  arose  from  the  dead  their  hopes  and  joys  revived  again. 
The  work  of  grace  at  Jerusalem,  in  the  conversion  of  so  many  thou- 
sands, makes  them  a  little  heaven  upon  earth ;  but  soon  a  storm  of 
persecution  followed.  See  the  blessed  Stephen  stoned  to  death,  and 
Saul  making  havoc  of  the  church,  ver.  2.  Yet  out  of  all  this  evil 
much  good  arises,  and  now  there  is  another  triumph  to  the  cause 
of  truth  and  righteousness.  "Philip  went  down  to  Samaria  and 
preached  Christ  unto  them — and  there  was  great  joy  in  that  city." 

I.  It  is  deserving  of  remark,  that  the  seat  of  this  holy  triumph  was 
"  the  city  of  Samaria," 

Well  may  it  be  said,  « the  wilderness  and  the  solitary  place  shall 
foe  glad  for  them,  and  the  desert  shall  rejoice,  and  blossom  like  the 
rose;"  for  such  indeed  was  the  city  of  Samaria. 

1.  Its  inhabitants  consisted  partly  of  heathens,  and  partly  of 
apostate  Jews,  who  had  a  sort  of  half  heathenized  religion  among 
them.  They  had  been  a  superstitious  and  degenerate  people  from 
the  time  of  Salmanezer,  and  such  they  still  continued  to  be.  2  Kings 
xvii.  33,  34.  They  set  up  a  temple  on  mount  Gerizzim,  in 
opposition  to  that  on  mount  Moriah,  and  carried  on  a  kind  of  wor- 
ship which  Christ  condemned.  John  iv.  22,  They  had  also 
manifested  the  greatest  aversion  to  the  Jews,  and  to  Christ  and  his 
followers  as  being  of  that  nation.  Luke  ix.  51 — 53.  A  hopeless  and 
inveterate  people ! 

2.  Yet  this  very  city  is  celebrated  for  its  reception  of  the  gospel, 
and  was  one  of  the  first  to  surrender  to  the  arms  of  truth.  On 
the  report  of  the  woman,  after  the  interview  at  Jacob's  well,  the 
Samaritans  showed  a  disposition  to  listen  to  the  gospel,  and  they  re- 
ceived the  Saviour  very  courteously.  John  iv.  39 — 42.  And  now 
when  Philip  went  down  and  preached  Christ  to  them,  "the  people 
svith  one  accord  gave  heed  unto  those  things  which  Philip  spake, 


JOYFUL  IMPORT  OP  THE  GOSPEL*  27 

hearing  and  seeing  the  miracles  which  he  did/^  ver.  6.  Thus 

was  fulfilled  the  prediction  of  our  Lord  to  the  woman  of  Samaria, 
and  also  to  his  disciples.  John  iv.  23,  35.  Thus  also  the  Lord  builds 
up  Jerusalem,  and  gathers  together  the  outcasts  of  Israel.  Psal.  cxlvii. 
2',  Isai.  Ivi.  6—8, 

II.  The  joy  which  now  prevailed  in  the  city  of  Samaria  is  fully 
accounted  for,  by  the  cause  which  produced  it. 

Joy  is  never  excited  but  on  some  great  occasion,  and  the  seasons 
of  religious  joy  are  distinguished  by  some  interesting  or  extraordinary 
occurrence.  Such  was  the  joy  and  gladness  at  the  preparation  for 
building  the  temple  of  Jerusalem,  I  Chron.  xxix.  9:  at  Hezekiah's 
passover,  2  Chron.  xxx.  25,  26:  at  the  rebuilding  and  dedication  of 
the  city  wall,  Neh.  xii.  43:  at  the  birth  of  Christ,  Luke  ii.  10 — 14: 
at  the  appearance  of  the  star  to  the  eastern  magi.  Matt.  ii.  13:  and  at 
the  ascension  of  our  blessed  Saviour,  Luke  xxiv.  52.  All  these  were 
great  events,  and  furnished  an  abundant  source  of  joy  and  rejoicing. 

We  may  therefore  expect  something  great  and  interesting  in  the 
present  instance,  to  fill  a  whole  city  with  joy,  and  what  was 

it?  Answer,  the  glad  tidings  of  the  gospel:  that  Christ  was  come, 
that  he  died  for  sinners,  that  he  had  risen  again,  that  he  had  ascended 
above  all  heavens,  and  lived  to  make  intercession  for  transgressors; 
that  through  faith  in  him  there  was  now  forgiveness  and  acceptance 
with  God,  and  this  news  was  proclaimed  to  all  nations. 

Some  may  say  that  these  are  common  things,  and  they  have  been 
proclaimed  in  other  cities  as  well  as  in  Samaria,  and  we  have  all 
heard  of  them  before.  Be  it  so:  if  you  have  cordially  received 

them,  there  is  enough  to  occasion  great  joy ;  and  if  they  have  not 
,  produced  such  an  efiect,  it  is  because  they  have  not  been  fully  realized 
by  faith. 

Let  us  then  recapitulate  the  leading  facts  of  the  gospel,  and  observe 
the  glad  tidings  contained  in  them — 

1.  Is  it  not  ground  for  joy  that  the  Lord  has  come  into  the  world 
to  save  sinners  ?  This  is  what  the  church  was  looking  for, 
nearly  four  thousand  years.  This  was  the  great  theme  of  prophetic 
inspiration,  from  age  to  age ;  and  what  Israel  was  commanded  to  re- 
joice in,  even  from  the  days  of  old.  Zech.  ix.  9.  The  prospect 
of  our  Saviour's  advent  inspired  not  only  the  ancient  church,  but 
even  the  whole  creation  with  joy  and  gladness.  Psal.  xcvi.  11 — 13. 

If  therefore  Samaria  had  not  exulted  in  this  great  event,  there 
would  have  been  no  sympathy,  no  correspondence  with  the  ancient 
believers,  and  of  course  no  evidence  of  their  belief  in  its  existence  or 
reality.  If  we  also  profess  to  believe  in  the  coming  of  Christ, 

and  the  great  objects  of  his  appearance,  and  are  still  indifferent  and 
unaffected,  it  proves  our  faith  to  be  utterly  vain.  Shall  "  glory  to 
God  in  the  highest,  peace  on  earth,  and  good  will  to  men"  be  nothing 
to  us;  and  yet  shall  we  be  allowed  to  call  ourselves  Christians! 

2.  Is  it  not  ground  for  joy  that  Christ  has  laid  down  his  life  for 


28  JoyPUL  IMPORT  OF  THE  GOSPEL. 

US,  and  redeemed  us  unto  God  by  his  bipod  ?  It  is  true  his  death 
caused  sorrow  to  the  disciples  for  a  time;  but  when  they  under- 
stood the  design  of  that  great  event,  "  their  sorrow  was  turned  into 
joy.'^  Consider  in  what  light  this  interesting  truth  is  held  up 

to  us  in  the  Scriptures.  "But  now  in  the  end  of  the  world  hath  he 
appeared,  to  put  away  sin  by  the  sacrifice  of  himself — When  he  had 
by  himself  purged  our  sins,  he  sat  down  on  the  right  hand  of  the 
Majesty  on  high."  Heb.  ix.  2Q;  i.  3.  On  this  inestimable  sacrifice 
is  founded  a  new  and  everlasting  covenant,  promising  forgiveness, 
and  securing  eternal  life  to  all  that  believe.  Heb.  viii.  10 — 12 ;  2  Cor. 
v.  18,  19;  John  iii.  16.  This  is  the  source  of  the  first  hope 

and  joy  to  an  awakened  sinner,  and'it  has  turned  the  sorrow  of  many 
into  gladness.  We  may  afterwards  derive  comfort  from  a  conscious- 
ness of  believing  in  Christ,  and  being  interested  in  him;  but  the  first 
is  from  looking  to  him,  looking  out  of  ourselves,  and  beholding  "the 
Lamb  of  God  that  taketh  away  the  sin  of  the  world." 

3.  Is  it  not  a  matter  of  great  joy  that  Christ  is  risen  from  the 
dead?  This  proves  that  he  was  the  true  Messiah,  that  his  sacrifice 
is  accepted,  and  that  justice  is  fully  satisfied.  "  The  God  of  peace 
brought  again  from  the  dead  that  great  Shepherd  of  the  sheep,  through 
the. blood  of  the  everlasting  covenant — and  raised  him  up  and  gave 
him  glory,  that  our  faith  and  hope  might  be  in  God."  Heb.  xiii.  20; 
1  Pet.  i.  21.  The  resurrection  of  Christ  is  also  the  pattern  and 
the  pledge  of  our  own  resurrection,  and  is,  therefore,  on  this  account, 
a  matter  of  joyful  exultation.  1  Cor.  xv.  20 ;  Phil.  iii.  21. 

4.  Is  it  not  matter  of  joy  too,  that  Christ  has  ascended  into  glory: 
and  that  he  ever  liveth  to  make  intercession  for  us  ?  On  this 
ground  it  is  that  "  he  is  able  to  save  to  the  uttermost  all  that  come 
unto  God  by  him."  Heb.  vii.  25.  "  If  any  man  sin,  we  have  an  ad- 
vocate with  the  Father."  1  John  ii.  1.  Having  entered  into 
his  glory,  he  is  become  heir  of  all  things,  and  possesses  the  power  of 
enriching  his  church,  and  of  ruling  in  the  midst  of  his  enemies.  Psal. 
Ixviii.  18;  ex.  1,  2;  Ephes.  i.  20—22. 

5.  That  through  faith  in  his  name  there  \s  forgiveness  of  sin,  and 
acceptance  with  God!  The  import  of  the  gospel  is.  Believe 
in  Jesus,  and  ye  shall  be  saved;  submit  to  his  righteousness,  and  ye 
shall  be  accepted,  whatever  be  your  past  sins,  or  present  unworthi- 
ness.  Look  off  from  all  duties  of  your  own,  and  plead  that  obedience 
with  which  God  is  well  pleased.  "  Come  unto  me,"  says  Jesus,  "  and 
ye  shall  find  rest  to  your  souls,"  "  and  him  that  cometh  I  will  in  no 
wise  cast  out."  John  vi.  37.  If  such  tidings  do  not  gladden 
the  heart,  it  is  only  because  we  "  have  neither  part  nor  lot  in  the 
matter." 

6.  Is  it  not  a  source  of  joy  that  this  gospel  is  now  sent  to  all  na- 
tions? Salvation  originated  with  the  Jews:  theirs  were  "the 
covenants,  and  the  giving  of  the  law;  and  of  whom,  as  concerning 
the  flesh,  Christ  came."  But  the  Gentiles  were  "to  be  grafted  in, 
and  to  partake  of  the  root  and  fatness  of  the  olive  tree;"  and  now 
there  is  a  community  of  privileges  and  of  blessedness. 


tHfi  PRAVEll  OP  JA6E2.  29 

7.  Was  it  not  a  special  matter  of  joy  to  the  Samaritans,  that  they 
themselves  had  believed  the  gospel?  If  Israel  of  old  rejoiced 

that  they  were  willing  to  build  the  house  of  the  Lord,  much  more 
may  we  rejoice  to  see  the  spiritual  temple  edified  and  built  up,  espe- 
cially if  our  hands  also  are  in  the  work.  Philip  the  evangelist 
rejoiced  in  the  success  of  his  labour,  the  Samaritans  rejoiced  in  the 
doctrines  of  the  cross,  and  that  "  the  kingdom  of  God  was  come  nigh 
unto  them." 

Reflections. 

(1.)  If  then  the  gospel  bring  tidings  of  great  joy,  why  is  it  re- 
proached as  tending  to  gloom  and  melancholy  ?  Can  any  thing  be 
more  unreasonable  or  unjust? 

(2.)  Why  do  individuals  despond,  while  there  is  such  an  exhibition 
of  mercy  ?  Because  they  do  not  hearken  to  the  gospel,  nor  receive 
the  record  which  God  hath  given  of  his  Son. 

(3.)  Why  do  not  Christians  possess  more  joy  and  peace  in  believ- 
ing ?  Because  we  have  not  more  religion,  do  not  live  more  under 
the  influence  of  the  gospel.     "  Lord,  increase  our  faith.'^ 


THE  PRAYER  OF  JABEZ. 

And  Jabez  called  on  the  God  of  Israel,  saying,  Oh  that  thou  wouldest  bless  me  in- 
deed, and  enlarge  my  coast,  and  that  thine  hand  might  be  with  me,  and  that  thou 
wouldest  keep  me  from  evil,  that  it  may  not  grieve  me.  And  God  granted  him 
that  which  he  requested. — 1  Chronicles  iv.  10. 

It  is  probable  that  Jabez  lived  soon  after  the  conquest  of  Canaan, 
when  Israel  was  straitened  by  the  remainder  of  the  Canaanites,  dwell- 
ing in  the  land:  and  that  hence  the  prayer  in  the  text  was  offered. 

His  name  was  given  him  in  consequence  of  some  particular  circum- 
stance attending  his  birth,  as  is  the  case  with  many  others  mentioned 
in  the  Scriptures ;  yet  if  his  mother  feared  God,  and  lived  to  see  the 
excellent  character  of  her  son,  her  sorrow  would  be  turned  into  joy. 
Parents  are  often  mistaken  in  the  ideas  they  form  of  their 
children,  especially  in  judging  from  some  circumstances  attending 
their  earliest  days.  Thus  Eve  rejoiced  in  the  birth  of  Cain,  and  said, 
"  I  have  gotten  me  a  man,  the  Lord  j'^  but  took  much  less  notice  of 
the  birth  of  Abel. 

Jabez  is  said  to  have  been  "  more  honourable  than  his  brethren," 
and  he  might  be  so  on  account  of  his  achievements,  for  he  seems  to 
have  been  of  the  same  spirit  as  Caleb  and  Joshua.  But  it  is  proba- 
ble that  his  chief  eminence  consisted  in  his  being  a  man  of  prayer, 
a  man  of  God.  True  religion  is  true  honour :  his  brethren  might  be 
good  men,  but  he  excelled  them  all. 

I.  Notice  the  import  of  Jabez's  prayer. 

1.  The  character  under  which  he  called  upon  God:  "the  God  of 
Israel."  This  is  praying  to  him  in  a  covenant  relation,  as  the 


30  THE  PRAYER  OF  JABEZ. 

God  of  his  fathers ;  and  this  would  encourage  him  in  each  of  his  re- 
quests he  had  to  offer.  This  also  may  serve  as  a  pattern  and  a  rule 
for  us.  There  is  no  other  ground  for  faith  but  the  promises,  and  to 
them  we  must  have  respect,  that  he  may  bless  us  according  to  his 
own  word.  He  prayed  in  the  language  of  that  covenant  under  which 
he  lived:  and  so  must  we.  It  is  as  the  God  and  Father  of  our  Lord 
Jesus  Christ  that  he  now  blesses  us  with  all  spiritual  blessings;  and 
it  is  under  this  character  that  all  our  petitions  are  to  be  presented  at 
the  throne  of  grace.  Jabez  might  have  a  special  reference  to 

his  great  progenitor  Jacob,  when  he  wrestled  with  the  angel,  and  ob- 
tained the  name  of  Israel :  this  also  would  inspire  him  with  faith  and 
hope,  and  excite  a  spirit  of  emulation.  Let  us  also  remember  the  pre- 
vailing importunity  of  primitive  believers,  and  those  of  later  times, 
and  be  encouraged  to  follow  their  example. 

2.  The  petitions  which  he  presented:  "that  he  might  be  blessed 
indeed,  that  his  coast  might  be  enlarged,  that  God  might  be  with  him, 
and  that  he  might  be  kept  from  evil " — 

(1.)  "That  thou  wouldest  bless  me  indeed,'^  This  singular  ex- 
pression evidently  alludes  to  the  covenant  made  with  Abraham,  when 
the  Lord  said  to  him,  "  In  blessing  I  will  bless  thee,  and  in  multiply- 
ing I  will  multiply  thee ;"  that  is,  he  would  do  it  "  indeed,"  and  do 
it  abundantly.  The  covenant  of  Abraham  abounded  with  blessings, 
not  only  with  those  which  are  temporal,  but  with  such  as  are  spiritual, 
even  with  all  those  which  come  upon  his  spiritual  seed.  These 

are  the  blessings  which  Esau  despised,  when  he  sold  his  birthright, 
but  which  Jabez  so  ardently  desired. 

(2.)  "  And  enlarge  my  coast."  This  might  have  the  appearance 
of  selfishness  or  worldly-mindedness,  as  if  he  wanted  a  large  estate 
or  more  land  to  dwell  in:  but  considering  the  end  of  God^s  giving 
him  the  land,  and  that  he  fully  entered  into  that  design,  the  desire  of 
Jabez  would  be  like  that  of  Caleb;  it  would  be  taking  the  land  as 
God's  inheritance,  in  which  he  would  afterwards  place  his  name. 
This  therefore  is  no  example  of  covetousness,  but  rather  of 
an  honourable  and  disinterested  concern  for  the  divine  glory,  and  the 
public  interests  of  religion. 

(3.)  "  And  that  thine  hand  might  be  with  me;"  that  is,  his  power, 
his  favour  and  support.  This  refers  to  his  driving  out  the  idolatrous 
Canaanites,  knowing  that  he  should  not  otherwise  prevail  against 
them.  This  it  was  that  inspired  the  minds  of  Caleb  and  Joshua  with 
so  much  courage:  the  Lord  was  with  them.  "If  the  Lord  delight 
in  us,  said  they,  he  will  give  us  the  land,  and  we  will  go  up  and  pos- 
sess it." 

(4.)  "And  that  thou  wouldest  keep  me  from  evil."  He  would 
need  the  Lord  to  be  with  him  to  shield  him  from  danger,  and  succour 
him  in  the  hour  of  distress.  He  would  meet  with  much  of  this  sort 
to  grieve  him,  especially  when  the  enemies  prevailed  against  Israel: 
this  would  give  to  them  a  triumph,  but  it  would  fill  him  with  grief, 
to  see  the  name  of  the  Lord  reproached  and  blasphemed. 


THE  JUDGMENT  OP  GUILTY  NATIONS.  31 

But  the  greatest  grief  and  trouble  to  a  good  man  is  moral  evil,  and 
from  this  it  was  that  Jabez  chiefly  prayed  to  be  delivered.  The  greatest 
and  best  of  men  need  to  be  "  kept "  in  this  respect,  and  have  often 
been  brought  into  grief  and  trouble  by  it. 

3.  The  next  particular  to  be  noticed  is  the  earnestness  of  his 
prayer:  "Oh  that  thou  wouldest  bless  me  indeed — ''  This  is 
an  expletive  which  is  often  used  in  vain,  and  when  but  little  is  in- 
tended by  it:  but  in  the  language  of  Scripture  it  is  very  expressive, 
and  full  of  meaning.  The  language  of  Jacob  was,  "  I  will  not  let  thee 
go  except  thou  bless  me:"  that  of  David,  "  One  thing  have  I  desired 
of  the  Lord,  and  that  will  I  seek  after:"  that  of  Jabez  is  very  similar, 
"  Oh  that  thou  wouldest  bless  me  indeed."  All  expressive  of  earnest 
and  intense  desire. 

4.  The  success  with  which  his  prayer  was  attended:  "And  God 
granted  him  that  which  he  requested."  The  prayer  of  faith  is 
never  offered  in  vain;  and  the  answer  which  he  obtained  is  a  proof 
that  his  heart  was  right  with  God,  and  that  he  was  not  influenced  by 
selfish  motives.  His  prayer  had  for  its  object  the  glory  of  God,  and 
the  good  of  his  cause  in  the  world. 

II.  Observe  how  the  subject  is  applicable  to  ourselves. 

It  may  direct  and  afford  us  encouragement  in  prayer  in  two  re- 
spects— 

1.  In  our  concern  for  the  spread  of  the  gospel  in  the  world. 

No  prayer  is  more  fitted  to  the  lips  of  a  faithful  minister,  in  the  out- 
set of  his  course,  and  all  the  way  through  it;  and  not  for  themselves 
only,  but  also  for  the  salvation  of  others.  Psal.  xx.  1 — 4. 

2.  It  is  a  prayer  that  will  apply  to  the  promotion  of  true  religion 
in  our  own  souls.  Let  us  not  be  content  unless  we  are 
blessed  "indeed,"  and  let  us  be  concerned  to  enter  into  the  gospel 
rest  by  enlargedness  of  heart,  that  the  hand  of  the  Lord 
may  also  be  with  us  in  all  we  do,  that  we  may  be  kept 
from  evil,  and  from  that  grief  and  sorrow  of  heart  which  arises  out 
of  it. 


THE  JUDGMENT  OF  GUILTY  NATIONS. 

And  I  will  show  wonders  in  heaven  above,  and  signs  in  the  earth  beneath;  blood, 
and  fire,  and  vapour  of  smoke.  The  sun  shall  be  turned  into  darkness,  and  the 
moon  into  blood,  before  that  great  and  notable  day  of  the  Lord  come;  and  it  shall 
come  to  pass,  that  whosoever  shall  call  on  the  name  of  the  Lord  shall  be  saved. — 
Acts  ii.  19—21. 

This  is  part  of  Peter's  sermon  on  the  day  of  pentecost,  which  be- 
gins at  ver.  14.  The  prophecy  referred  to  by  the  apostle  is  in  Joel 
ii.  28. 

(1.)  By  "  the  day  of  the  Lord,"  ver.  20,  is  meant  the  day  of  Jeru- 
salem's destruction;  the  day  of  reckoning  with  them  for  the  blood  of 
tha  prophets,  and  above  all  for  the  blood  of  the  Saviour;  a  day  of 


32  THE  JUDGMENT  OF  GUILTY  NATIONS. 

judgment  in  miniature,  and  the  prelude  of  "  that  great  and  notable 
day  of  the  Lord."  We  here  see  that  there  are  days  which 

the  Lord  will  appoint  to  reckon  with  guilty  nations;  and  though  the 
vengeance  may  tarry,  yet  it  will  surely  come.  Those  nations  espe- 
cially which  have  shed  the  blood  of  the  martyrs  may  expect  in  their 
turn  to  be  visited,  and  this  may  be  the  reason  why  the  anti-christian 
nations  have  in  our  day  been  successively  overturned  and  desolated 
by  so  many  awful  judgments,  and  why  the  Lord's  hand  is  stretched 
out  still.     It  is  the  day  of  retribution  for  past  offences.  Rev.  xiii.  10. 

(2.)  The  ^' signs  and  wonders"  which  should  precede  this  awful 
day  should  appear  in  heaven  above,  and  in  the  earth  beneath. 
These  were  partly  in  a  way  of  mercy,  and  partly  in  a  way  of  judg- 
ment. Those  mentioned  in  ver.  17,  18,  are  in  a  way  of  mercy;  and 
those  in  ver.  19,  20,  in  a  way  of  judgment.  The  Spirit  of  God  should 
be  poured  out  upon  the  church,  while  the  vials  of  wrath  are  poured 
out  upon  its  enemies.  So  God  is  now  carrying  on  his  work  in  hea- 
then countries,  amidst  all  the  confusion  and  distress  which  attend  the 
nations  of  Europe. 

The  prediction  so  full  of  mercy  "svas  fulfilled  on  the  day  of  pente- 
cost,  at  the  time  the  apostle  spoke:  the  latter  would  soon  follow,  in 
the  space  of  forty  years,  when  Jerusalem  was  utterly, destroyed  by 
the  Romans.  This  is  the  same  event  as  was  foretold  by  our  Lord  in 
Matt.  xxiv.  29,  30,  and  in  Luke  xxi.  25. 

The  remarkable  appearances  which  should  precede  and  accompany 
this  terrible  catastrophe,  are  distinguished  into  "  wonders  in  heaven 
above,  and  signs  in  the  earth  beneath."  The  fact,  according  to  well 
accredited  history  is,  that  many  awful  signs  did  appear  in  the  heavens 
just  before  the  destruction  of  the  Jewish  city  and  nation.;  or  if  under- 
stood symbolically,  there  was  a  total  eclipse,  an  extinction  of  their 
religious  and   civil   polity,  by  that  dreadful  event.  The 

"  blood,  and  fire,  and  vapour  of  smoke,"  which  appeared  in  the  earth 
beneath,  were  fearfully  realized  in  the  bloody  wars  which  followed, 
and  in  the  burning  of  towns  and  cities,  whose  vapour  and  smoke 
darkened  the  heavens,  and  proclaimed  the  great  desolation  of  fire  and 
sword. 

(3.)  Amidst  all  these  calamities,  mercy  should  be  provided  for  the 
distressed;  for  '*  whosoever  shall  call  on  the  name  of  the  Lord  shall 
be  saved."  Or  as  the  prophet  expresses  it,  <'In  mount  Zion  and  in 
Jerusalem  shall  be  deliverance,  as  the  Lord  hath  said."  Joel  ii.  32. 
In  the  day  of  trouble  Jesus  is  the  hope  of  his  people,  and  it  is  on  his 
name  that  they  are  encouraged  to  call. 

Such  a  state  of  things  cannot  fail  to  remind  us  of  the  corresponding 
state  of  the  church  and  of  the  world  in  our  day.  Successful  efforts 
are  making  for  the  enlargement  of  Christ's  kingdom,  while  there  is 
"upon  the  earth  distress  of  nations,  with  perplexity,  the  sea  and  the 
waves  roaring."  Luke  xxi.  25,  26.  Oh  how  happy  if  these 

calls  from  heaven  ar-e  seriously  regarded,  and  if  we  also  are  led  to 
seek  the  salvation  of  our  souls! 


THE  JUDGMENT  OF  t^UlLti^  NATIONS*  33 

I.  Inquire  what  is  intended  by  our  "calling  on  the  name  of  the 
Lord." 

1.  It  is  an  act  of  adoration,  and  includes  the  whole  of  spiritual 
worship.  Hence  the  public  commencement  of  true  religion 

in  the  world  is  expressed  in  this  way;  "  then  began  men  to  call  on  the 
name  of  the  Lord."  Gen.  iv.  26.  The  worship  which  Abraham  of- 
fered in  every  place  where  he  pitched  his  tent  is  distinguished  by 
his  "calling  on  the  name  of  the  Lord.''  Thus  also  the  worship  of 
primitive  Christians  is  represented:  they  "  called  on  the  name  of  the 
Lord  Jesus,"  in  all  churches  of  the  saints.  Acts  vii.  59*,  Rom.  x.  12,  13; 
1  Cor.  i.  2.  This  unquestionably  implies  the  true  divinity  of  Christ, 
for  the  commandment  is,  "Thou  shalt  worship  the  Lord  thy  God, 
and  him  only  shalt  thou  serve."  Matt.  iv.  10.  The  divini- 

ty of  our  Saviour  is  a  doctrine  of  such  vital  importance,  that  on  it  is 
founded  the  efficacy  of  the  atonement,  and  all  the  confidence  of  the 
true  believer.   Heb.  i.  3;  2  Tim.  i.  12. 

2.^  It  denotes  prayer,  and  pra7/er  especially  for  salvation. 
Calling  upon  the  name  of  the  Lord  Jesus  implies,  that  there  is  salva- 
tion in  no  other,  and  that  this  is  the  only  door  of  hope  to  a  ruined 
world.  It  pleaseth  the  Father  that  in  him  should  all  fulness  dwell, 
and  pardon  and  life  are  in  his  hands.  John  iii.  36;  Acts  iv.  12;  Heb. 
vii.  25. 

3.  It  is  expressive  of  the  prayer  of  faith,  for  that  alone  will  be 
accepted.  Not  all  who  call  upon  the  name  of  the  Lord  shall  be 
saved,  but  all  who  call  upon  him  in  faith.  Rom.  x.  13,  14.  Cain 
was  not  accepted,  nor  the  Pharisees,  though  they  made  long  prayers. 
The  prayer  of  the  self-righteous  and  impenitent  is  an  abomination  to 
the  Lord.     Prov.  xv.  8 — 29;  Hos.  vii.  14. 

4.  Calling  upon  the  name  of  the  Lord  denotes  fervency  and  im- 
portunity^ imploring  immediate  succour  and  relief,  like  Peter  when 
ready  to  perish  in  the  sea.  David's  prayer  on  various  occasions  is 
thus  described.  Psal.  iv.  1;  Ixxxvi.  3 — 5;  xcix.  6;  cxlv.  18.  The 
Lord  also  loves  that  his  people  should  be  importunate,  and  give  him 
no  rest  Isai.  Ixii.  6,  7;  Luke  xviii.  1. 

5.  The  encouragement  here  given  to  prayer  is  addressed  to  all: 
for  "  whosoever"  shall  call  on  the  name  of  the  Lord  shall  be  saved. 

None  are  exempt;  but  whosoever  cometh  he  will  in  no  wise 
cast  out,  whatever  may  have  been  their  former  state  and  character. 
Isai.  Iv.  1;  Matt.  xi.  29;  John  vi.  37. 

II.  Notice  the  warning  given  by  various  calamities  to  make  the 
Lord  our  refuge. 

The  apostle  Peter  considered  these  in  his  day,  and  so  should  we. 

1.  It  is  one  of  the  great  designs  of  God,  in  visiting  the  earth  with 
calamities,  that  we  should  return  to  him.  It  is  the  voice  of  God 

calling  to  us,  "  Come,  my  people,  enter  thou  into  thy  chambers,  and 
shut  thy  doors  about  thee:  hide  thyself  as  it  were  for  a  little  moment, 
until  the  indignation  be  overpast."   Isai.  xxvi.  20,  21.     His  hand  is 

VOL.  II. — 5 


r,5gESIT 


34  GROWING   IN  GRACE. 

stretched  out  still,  that  we  might  see  and  fear  and  turn  unto  the  Lord. 
Isai.  Y.  25. 

2.  In  a  time  of  trouble  every  earthly  comfort  is  held  with  great 
uncertainty,  and  we  therefore  need  a  surer  portion.  The  rich 
are  exhorted  at  all  times  not  to  trust  in  uncertain  riches,  but  in  the 
living  God,  more  e^ecially  in  a  time  of  general  trouble.  To  what 
a  state  have  many  of  the  most  opulent  been  reduced  in  some  of  the 
continental  nations,  by  the  "blood  and  fire  and  vapour  of  smoke." 

As  to  the  popr,  who  have  so  small  a  portion  in  this  world, 
they  had  need  surely  to  have  an  interest  in  Christ,  and  to  seek  after 
durable  riches  and  righteousness. 

3.  In  a  time  of  trouble  life  itself  \s  often  held  in  suspense,  and  that 
therefore  is  a  season  for  special  prayer.  What  numbers  have 
fallen  b}^  pestilential  disease,  by  the  sword  of  war,  and  other  public 
calamities!  and  there  is  no  safety  in  any  case  but  in  Christ. 

4.  The  great  mercy  of  God  in  providing  such  a  refuge  for  us,  espe- 
cially in  times  of  need,  should  induce  us  to  call  upon  his  name. 
There  will  be  a  period  when  greater  calamities  than  these  shall  come, 
and  when  there  will  be  no  hope,  but  men  shall  call  upon  the  rocks 
and  mountains  in  vain. 

At  present  the  promise  stands  firm;  and  if  we  call  upon  the  uame 
of  the  Lord  in  sincerity  and  in  truth,  we  may  be  saved  from  temporal 
ruin:  but  if  not,  we  shall  be  delivered  from  that  which  is  eternal. 

Our  character  as  Christians  is  in  a  great  measure  decided  by  the  habit 
we  have  formed,  of  calling  upon  the  name  of  the  Lord:  and  whether 
we  trust  in  him  at  all  times,  and  pour  out  our  hearts  before  him. 
There  may  indeed  be  prayer  where  there  is  no  faith,  but  there  can 
be  no  true  believing  without  prayer. 


GROWING  IN  GRACE. 

We  are  bound  to  thank  God  always  for  you,  brethren,  as  it  is  meet,  because  that  your 
faith  groweth  exceedingly,  and  the  charity  of  every  one  of  you  all  towards  each 
other  aboundeth. — 2  Thessalonians  i.  3. 

Perhaps  there  is  no  Christian  society  now  on  earth  to  whom  this 
language  is  fully  applicable;  and  it  may  be,  if  Paul  had  been  writing 
to  us,  or  to  other  Christians  of  the  present  day,  he  would  have  adopted 
a  difierent  mode  of  address.  It  is  nevertheless  true,  that  among  the 
primitive  churches,  they  were  not  all  alike  prosperous,  spiritual,  and 
happy;  but  that  at  Thessalonica  was  one  of  the  most  amiable,  and  de- 
serving of  commendation.  It  is  a  mercy,  however,  if  these 
blessed  fruits  are  found  among  us  in  any  degree,  and  it  is  profitable 
for  us  to  take  the  best  examples  presented  in  the  Scriptures,  that  we 
may  learn  our  own  defects,  and  be  led  to  imitate  what  is  more  ex- 
cellent. 

(1.)  Observe,  in  giving  "  thanks  to  God  "  for  their  growth  in  faith 


GROWING  IN  GRACE.  35 

and  love,  the  apostle  plainly  intimates  that  it  was  by  the  grace  of  God 
they  were  what  they  were.  Though  all  that  is  evil  in  us  belongs  to 
ourselves,  yet  all  that  is  good  in  us  is  of  God  alone,  even  that  which 
is  commanded  and  required  at  our  hands. 

(2.)  The  growth  of  faith  and  love  plainly  supposes  that  sanctification 
is  progressive.  It  is  like  the  kingdom  of  heaven  in  the  world,  which 
is  compared  to  a  grain  of  mustard  seed,  and  a  little  leaven  that  leaven- 
eth  the  whole  lump.  But  if  we  had  no  inherent  sanctification,  and 
none  but  what  is  in  Christ,  this  could  not  be  true.  Some  indeed  have 
endeavoured  to  comfort  themselves,  and  to  comfort  others,  while  in 
a  low  declining  state,  by  certain  examples  in  Scripture;  but  it  is  our 
safest  and  best  way  to  take  examples  of  the  most  exalted  kind. 

(3.)  The  growth  of  faith  is  here  connected  with  that  of  brotherly 
love,  as  a  cause  is  connected  with  its  effect.  Certainly,  if  we  grow 
in  faith,  we  shall  also  grow  in  love;  because  the  same  principle  which 
attaches  us  to  the  truth,  will  attach  us  to  one  another  for  the  truth's 
sake.  Christ  is  the  centre  of  union;  all  who  love  him  are  taught  of 
God  to  love  one  another. 

I.  Attend  to  some  of  the  evidences  of  this  growth  in  grace,  men- 
tioned in  the  text. 

Growth  in  grace  is  here  supposed  to  be  visible,  or  the  apostle  could 
not  have  seen  it.  It  becomes  visible  by  the  fruits  of  righteousness 
which  it  produces;  and  if  this  be  true  of  us,  others  will  perceive  it 
Acts  iv.  13. 

1.  Growing  in  faith  will  be  seen  in  our  taking  increasing  pleasure 
in  the  means  of  faith,  the  word  of  God.  We  shall  find  delight 
in  reading  and  hearing  it,  and  it  will  be  to  us  "the  joy  and  rejoicing 
of  our  hearts.''  Psal.  i.  2,  3;  Pro  v.  vi.  20 — 23.  "The  word  of  Christ" 
will  "dwell  in  us  richly  in  all  wisdom,"  and  be  received  as  the  in- 
grafted word."  Col.  iii.  16.  Seasons  of  public  instruction  will  be 
attended  with  delight,  and  we  shall  not  hear  the  word  from  custom, 
but  from  far  higher  motives.  Isai.  ii.  2. 

2.  It  will  appear  in  a  growing  attachment  to  the  doctrines  of  Christ, 
who  is  himself  the  great  object  of  faith.  If  a  man  could  speak 
with  great  eloquence,  he  might  please  a  certain  description  of  hearers; 
but  if  Christ  be  not  his  theme,  he  would  fail  to  please  those  who  be- 
lieve in  him,  for  to  them  he  is  precious.  1  Pet.  ii.  7.  When,  therefore, 
it  is  chiefly  the  manner,  and  not  the  subject  of  address  that  is  regarded, 
it  bespeaks  a  religion  too  much  like  that  of  the  Corinthians,  and  not 
that  of  the  Thessalonians.   1  Cor.  ii.  4,  5. 

3.  Growing  in  faith  consists  in  an  increasing  acquaintance  with 
the  mind  of  God  in  his  word,  as  the  ground  of  faith.  We  may  be 
brought  to  believe  the  gospel  in  one  day,  but  it  is  the  work  of  a  whole 
life  to  become  rooted  and  grounded  in  the  truth;  to  know  not  merely 
what  we  believe,  but  why;  and  to  be  able  to  say  with  Paul,  "  I  know 
whom  I  have  believed."  We  may  believe  what  is  true,  from  being 
told  that  it  is  so;  but  it  will  do  us  very  little  good,  unless  we  perceive 


36  GROWING  IN  GRACE. 

the  authority  on  which  it  rests,  and  the  principle  by  which  it  is  sup- 
ported in  the  Scriptures  of  truth.  Our  faith  must  not  "  stand  in  the 
wisdom  of  men>  but  in  the  power  of  God." 

4.  It  will  be  evident  by  increasing  patience  and  submission,  under 
all  the  ills  of  life.  This  was  noticed  in  the  Thessalonians,  amidst 
the  persecutions  and  tribulations  which  they  endured,  ver.  4.  If  we 
faint  in  the  day  of  adversity  our  strength  is  small,  and  our  faith  is 
weak.  Matt.  xiv.  31. 

5,  By  an  increasing  weanedness  from  the  present  world, 
"This  is  the  victory  that  overcometh  the  world,  even  our  faith,"  both 
in  prosperity  and  adversity.      John  also  speaks  of  those  as  being 
strong;,  who  have  overcome  the  wicked  one,  and  have  the  word  of 
God  abiding  in  them.   1  John  ii.  14;  v.  4. 

5.  Growing  in  faith  appeared  in  the  love  they  had  one  to  another 
for  the  truth's  sake.  Christians  may  live  together  without  dis- 

credit, and  esteem  each  other  as  friends;  but  to  love  as  brethren,  and 
as  Christians,  is  quite  another  thing.  They  may  also  love  one  another 
from  being  of  the  same  mind,  and  yet  not  love  on  account  of  their 
being  of  the  mind  of  Christ.  Or  if  there  be  true  Christian 

love  existing,  it  may  not  "abound,"  as  it  did  among  the  Thessalo- 
nians; yet  this  is  necessary  to  prove  that  our  faith  "groweth  exceed- 
ingly." 

II.  Consider  the  importance  of  the  subject. 

1.  Growing  in  faith  and  love  brings  glory  to  God,  ver.  12.  Bearing 
much  fruit  honours  him,  and  recommends  the  gospel  to  others.  John 
XV.  8. 

2.  It  has  an  influence  upon  the  ministry  of  the  word,  which  is 
highly  desirable.  It  is  next  to  impossible  to  preach  to  some 
people,  who  instead  of  growing  in  faith  have  no  faith  at  all,  and  Paul 
himself  found  it  so.  Heb.  v.  11.  But  oh  how  different,  where 
the  souls  of  the  people  may  be  seen  as  it  were  in  their  countenances, 
and  glisten  in  their  eyes.  Rom.  i.  11,  12;  Acts  xi.  23. 

3.  If  we  do  not  make  some  progress  in  religion,  we  shall  be  de- 
clining and  going  backward.  There  is  no  standing  still  in  this 
race,  no  intermission  in  this  warfare.  If  we  grow  not  in  faith  and 
love,  the  seeds  of  indifference  and  unbelief  will  spring  up  and  grow- 
in  their  stead;  will  choke  the  word,  and  render  it  unfruitful. 

4.  If  we  do  not  grow  in  grace,  our  religion  will  at  best  become 
doubtful,  and  we  shall  have  cause  to  tremble  for  the  issue.  Heb.  x. 
38.  It  is  the  character  of  all  true  believers  that  they  are  making 
advancement  in  the  divine  life,  and  growing  up  in  the  image  and  like- 
ness of  God.  Prov.  iv.  18;  1  Pet.  ii.  2;  2  Pet.  i.  10,  11. 

If  there  be  some  who  have  neither  faith  nor  love,  and  are  utterly 
unconcerned  about  it;  what  must  be  said  to  such?  We  must  go  on 
preaching  the  gospel,  warning  them  to  flee  from  the  wrath  to  come, 
^nd  leave  the  consequences  to  God, 


(  37  ) 
NATURE  AND  TENDENCY  OF  SELF-RIGHTEOUSNESS. 

For  I  bear  them  record,  that  they  have  a  zeal  of  God,  but  not  according  to  knowledge. 
For  they  being  ignorant  of  God's  righteousness,  and  going  about  to  establish  their 
own  righteousness,  have  not  submitted  themselves  unto  the  righteousness  of  God. 
Romans  x.  2,  3. 

Zeal  for  God  is  rarely  to  be  seen;  men  are  zealous  enough,  but  it  is 
commonly  about  other  things;  or  if  it  has  religion  for  its  object,  it  is 
too  frequently  employed  for  party  purposes.  What  anxiety  and  what 
diligence  do  many  discover  in  these  matters,  but  who  have  no  concern 
whatever  for  the  glory  of  God.  How  painful,  that  out  of  the  few  who 
have  a  zeal  for  God,  there  should  be  some  whose  zeal  is  misdirected 
and  utterly  spurious. 

TJie  character  of  these  zealots  is  drawn,  as  to  their  attainments:  "  I 
bear  them  record  that  they  have  a  zeal  for  God :"  and  yet  it  was  of 
no  account,  or  "  not  according  to  knowledge."  What  this  means  is 
declared  in  ver.  3.  Hence  we  see  that  the  highest  attainments  in  re- 
ligion, if  accompanied  with  a  self-righteous  spirit,  will  oppose  the 
righteousness  of  Christ,  and  so  become  deceptive  and  vain. 

I.  Examine  the  attainments  of  these  Israelites,  and  see  how  far  their 
zeal  carried  them. 

1.  It  is  supposed  that  they  had  great  privileges  and  advantages. 

They  were  "Israelites:  to  whom  pertained  the  adoption,  the 
giving  of  the  law,  and  the  covenants:"  and  thej?-  valued  themselves  on 
that  account.  We  also  have  as  great  or  greater  privileges  than 

they,  and  yet  they  may  come  to  nothing,  and  be  worse  than  nothing 
to  us. 

2.  They  were  not  of  "  the  baser  sort,"  but  decent,  religious  and 
devout.  There  were  others, of  a  different  description  among 
them,  but  Paul  is  speaking  of  the  religious  and  respectable  part  of  the 
Jewish  nation.  Such  were  the  Pharisees  especially.  And  such 
manner  of  persons  have  we  amongst  us:  they  read  and  hear  the  word, 
are  constant  at  public  worship,  and  yet  it  may  be  all  nothing. 

3.  They  were  not  only  religious,  but  zealous  in  religion. 

Such  was  Saul  of  Tarsus,  and  many  others.  In  a  variety  of  cases  the 
virtue  of  some  religionists  is  merely  negative;  their  characters  exhibit 
none  of  the  grosser  vices,  and  moreover  they  are  quite  in  earnest  in 
religion,  taking  great  pains  to  be  pious  and  devout,  and  to  please  God. 

4.  Their  activity  and  earnestness  is  called  a  zeal  of  God,  being 
concerned  about  the  duties  of  religion.  This  kind  of  zeal  is 
often  mentioned  in  the  second  chapter  of  this  epistle:  it  displayed  it- 
self in  making  their  boast  of  God,  and  being  the  children  of  Abraham. 
It  was  their  zeal  for  God  also  which  made  them  refuse  to  honour 
Christ;  ^'  Give  God  the  praise,  said  they,  this  man  is  a  sinner."  The 
same  zeal  led  them  at  last  to  crucify  the  Saviour  as  a  blasphemer. 

5.  It  was  such  a  zeal,  however,  as  excited  the  pity  and  the  prayers 
of  the  apostle:  for  this  had  been  his  own  case.  We  also  feel 
more  for  such  persons  than  for  others.  To  see  a  man  earnest  in  re- 
ligion, and  sincere  in  a  wrong  cause,  is  very  affecting;  to  see  him  toil- 
ing in  a  road  that  will  lead  him  to  destruction,  the  slave  of  a  blind  and 


38     *  NATURE  AND  TENDENCY  OF  SELF-RIGHTEOUSNESS. 

superstitious  zeal.  This  affected  our  Lord  when  he  beheld  the 

young  ruler:  he  beheld,  he  loved,  and  pitied  him.    Thus  also  we  shall 
feel,  if  we  be  like-minded. 

Thus  far  we  have  seen  what  was  apparently  good  in  them:  let  us, 

II.  Notice  their  great  defect,  and  the  fatal  cause  to  which  it  is  as- 
cribed. 

Their  zeal  was  not  according  to  knowledge,  it  was  a  self-righteous  op- 
position to  the  only  way  of  salvation,  and  of  course  it  proved  their  ruin. 

1.  Observe  the  origin  of  a  self-righteous  spirit:  "  ignorance  of  God's 
righteousness,"  or  of  his  righteous  character  as  a  Lawgiver. 
The  self-righteous  are  utterly  blind  to  the  spirituality  and  equity  of 
the  divine  law,  thinking  it  to  extend  only  to  outward  actions,  and 
therefore  that  they  obey  it,  as  far  as  can  be  expected  in  the  present 
state.  They  think  they  do  as  well  as  they  can,  and  have  no  idea  of 
God's  requiring  the  heart,  and  therefore  have  no  conviction  of  their 
being  such  great  sinners.  They  are  "alive  without  the  law,''  and 
therefore  feel  no  need  of  a  Saviour,  and  of  a  great  one.  The  "  whole 
have  no  need  of  a  physician,  but  they  that  are  sick."  Such 

characters  there  were  in  the  apostle's  time,  and  there  are  multitudes 
of  such  amongst  us. 

We  see  here  the  importance  of  just  sentiments  of  the  law  and  the 
Lawgiver,  as  altogether  fundamental  to  the  gospel.  "I  through  the 
law  am  dead  to  the  law,"  said  the  apostle.  Some  indeed  have  passed 
over  this  part  of  divine  truth,  under  pretence  of  preaching  the  gospel; 
as  though  that  could  be  cordially  received  without  the  law,  by  which 
is  the  knowledge  of  sin.  They  will  have  nothing  to  do  with  Moses, 
they  say:  but  if  so,  they  can  have  nothing  to  do  with  Christ:  for  it  is 
the  great  design  of  his  undertaking  to  magnify  the  law,  and  to  make  it 
honourable. 

2.  The  evidence  of  a  self-righteous  spirit  is  "  going  about  to  establish 
their  own  righteousness."  As  there  is  a  wide  difference  be- 
tween an  attachment  to  the  law,  and  to  the  works  of  the  law;  so  there 
is  also  to  God's  righteousness,  and  to  our  own  righteousness. 

The  object  of  these  zealous  Israelites  was  to  establish  "their  own 
righteousness,"  as  that  on  account  of  which  they  might  be  accepted 
and  rewarded,  or  some  way  entitled  to  the  divine  favour. 

Again,  it  is  supposed  that  this  building,  this  delusive  system,  is  of- 
ten beaten  down,  by  temptations,  by  the  failure  of  resolutions  and 
promises;  and  then,  like  setting  Dagon  in  his  place  again,  they  "go 
about  to  establish  "  and  to  fix  it  on  the  stump  that  is  left  behind.  It 
is  a  circuitous  course,  altogether  unlike  to  God's  way  of  salvation, 
ver.  6.  Tears,  vows,  penances,  climbing  up  to  heaven,  and  descend- 
ing into  the  deep.  VVhat  would  the  poor  dying  thief  on  the  cross 
have  done,  if  he  had  had  such  a  journey  to  go,  before  he  could  be  re- 
ceived into  paradise! 

3.  The  consequences  of  it  with  respect  to  the  only  way  of  salvation: 
<^  not  submitting  themselves  unto  the  righteousness  of  God." 
Christ's  righteousness  is  here  called  the  righteousness  of  God,  as  in 
Phil.  iii.  8.     His  obedience  unto  death  is  our  only  righteousness,  or 


RECOLLECTION  OF  PAST  EXPERIKiNCE.  39 

that  for  the  sake  of  which  we  must  be  accepted.  God  bestows  fa- 
vours in  reward  of  righteousness,  to  show  his  approbation  of  what  is 
right.  If  man  had  been  obedient,  his  works  would  have  been  reward- 
ed; but  now  all  is  given  us  for  the  sake  of  Christ,  in  whom  he  is 
well  pleased.  He  gives  us  salvation  as  a  reward  of  his  obedience: 
this  is  the  way,  and  the  only  way  in  which  it  can  be  obtained. 

The  pride  of  human  nature,  however,  is  supposed  to  be  such,  that  a 
sinner  finds  it  hard  to  submit.  Job's  friends  would  feel  mortified 
that  they  must  be  regarded  only  for  his  sake.  Job  xlii.  6,  8;  and  every 
sinner  finds  it  difiicult  to  give  up  every  idea  of  personal  worthiness, 
and  to  be  ranked  at  once  amongst  the  very  chief  of  sinners;  yet  to  this 
state  of  mind  we  must  be  brought,  before  we  can  cordially  accept  of 
a  free  salvation.   1  Tim.  i.  15. 

Many  think  they  are  willing  to  be  saved,  while  in  truth  they  can- 
not be  reconciled  to  God's  way  of  salvation;  and  so  are  finally  de- 
ceived and  finally  lost. 

We  may  learn  from  hence  wherein  much  of  the  essence  of  true  re- 
ligion consists,  namely,  in  a  spirit  of  deep  abasement/  in  the  annihila- 
tion of  self,  and  in  being  well  pleased  to  be  wholly  indebted  to  Christ, 
and  the  riches  of  his  grace,  for  the  hope  and  assurance  of  eternal  life. 


DESPONDENCY  PREVENTED  BY  THE  RECOLLECTION 
OF  PAST  EXPERIENCE. 

Oh  ray  God,  my  soul  is  cast  down  within  me  :  therefore  will  I  remember  thee  from 
the  land  of  Jordan,  and  of  the  Hermonites,  from  the  hill  Mizar. — Psalm  xlii.  6. 

It  is  good  for  us  to  be  acquainted  with  the  experience  of  God's 
people  in  former  times.  We  shall  find  that  many  of  them  have  passed 
through  various  trials,  and  been  as  much  discouraged  at  times  as  we 
ourselves  can  be.  Those  who  have  now  "  washed  their  robes,  and 
made  them  white  in  the  blood  of  the  Lamb,"  were  such  as  "  came  up 
out  of  great  tribulation."  In  the  text  we  have  a  view  of  David 

sinking  into  despondency,  and  labouring  under  great  discouragement: 
we  see  also  in  what  way  he  sought  relief  under  his  distress. 

"  Jordan  and  Mizar  "  may  refer  to  places  whither  he  was  driven 
by  Saul,  or  by  the  rebellion  of  Absalom.  If  the  psalm  was  written  on 
the  latter  occasion,  it  probably  refers  to  some  places  of  imminent  dan- 
ger, and  where  the  Lord  appeared  for  his  help.  Or  it  may  refer  to 
some  special  seasons  of  divine  enjoyment;  and  these  he  would  remem- 
ber, in  order  to  relieve  and  comfort  himself  in  the  present  distress. 

We  may  learn  from  hence,  that  in  seasons  of  great  sorrow  and 
trouble  it  is  good  for  us  to  look  back  on  past  experience.  Remem- 
bering the  Lord's  goodness  to  us  in  times  past,  tends  not  only  to  pro- 
mote gratitude,  but  to  excite  hope,  and  strengthen  our  confidence  in 
God.     Two  things  must,  however,  be  guarded  against — 

(1.)  That  we  do  not  look  back  on  past  experience  in  order  to  make 
ourselves  happy  without  God,  or  contented  in  a  lukewarm  and  back- 


40  DESPONDENCY  PREVENTED  BY 

sliding  state:  this  would  be  highly  delusive  and  dangerous.  David 
looked  back  in  order  to  support  his  soul  under  present  distress,  and  to 
encourage  himself  to  hope  again  in  the  Lord. 

(2.)  That  we  do  not  live  on  past  experience,  as  the  principal  source 
of  our  comfort  and  joy.  We  are  not  to  live  upon  ourselves,  but  upon 
Christ:  not  on  our  own  comforts,  but  on  his  fulness.  We  are  to  make 
such  a  use  of  past  experience  as  did  the  wife  of  Manoah,  after  the  an- 
gel had  appeared  to  her.  "  If  the  Lord  had  meant  to  destroy  us,  said 
slie,  he  would  not  have  shown  us  such  things  as  these."  It  is  with 
past  experience  as  it  is  with  present  experience:  the  main  comfort 
arising  from  it  consists  in  what  is  connected  with  it,  and  that  is,  the 
enjoyment  of  God.  Hence  the  language  of  David  is,  "  I  will  remem- 
ber Thee  from  the  land  of  Jordan." 

I.  When  depressed  by  temporal  afflictions  and  difficulties,  it  is  good 
to  look  back  to  former  times,  when  we  were  delivered  and  carried 
through  similar  trials. 

Few  of  our  troubles  are  so  great  but  we  have  been  in  as  great  before, 
and  it  would  be  well  to  remember  this.  Jacob  did  so,  when  he  was 
going  to  meet  Esau:  he  remembered  the  difficulties  of  his  first  setting 
out,  and  derived  encouragement  from  it.  Gen.  xxxii.  iO. 
Hence  also  the  Lord  reminded  Israel  of  what  he  had  done  for  them. 
Mic.  vi.  5:  and  hence  too,  all  the  while  they  were  meeting  with  dif- 
ficulties in  the  way  to  Canaan,  he  addressed  them  as  "the  Lord  their 
God,  who  brought  them  out  of  the  land  of  Egypt."  When  faint 

and  weary  in  the  way,  it  is  good  to  remember  the  difficulties  we  have 
already  overcome.  In  this  spirit  it  was  that  David  went  forth  against 
Goliath:  "  The  Lord  that  delivered  me  out  of  the  paw  of  the  lion,  and 
out  of  the  paw  of  the  bear,  he  will  deliver  me  out  of  the  hand  of  this 
Philistine."  Thus  Paul  also  comforted  his  own  mind  in  a  season 

of  great  distress,  2  Cor.  i.  10:  and  the  minds  of  the  Hebrews  when  they 
were  ready  to  faint.  Heb.  x.  32. 

II.  Under  depression  of  spirit  on  account  of  indwelling  sin, it  is  of 
great  use  to  look  back  on  past  conflicts  and  deliverances. 

There  are  times  when  sin  operates  more  sensibly  and  more  power- 
fully than  at  others,  and  when  the  tempter  employs  his  wiles  with 
greater  success.  In  such  seasons  the  believer  will  feel  much  dis- 
couraged, and  be  ready  to  exclaim  as  David  did,  "Oh  my  God,  my 
soul  is  cast  down  within  me."  At  such  times  we  are  in  danger  of 
sinking  into  despondency,  and  of  giving  up  the  conflict,  fearing  that 
our  opposition  is  all  in  vain.  "  I  shall  one  day  perish  by  the  hand  of 
Saul:"  also  Psal.  xl.  12,  when  David  was  dismayed  by  a  host  of  spiri- 
tual enemies.  But  we  should  do  well  to  remember  that  this  is 
not  the  first  time  we  have  been  engaged  in  the  conflict.  Remember 
how,  by  prayer,  by  humiliation,  by  watchfulness,  thou  hast  formerly 
overcome,  and  upon  the  whole,  hast  kept  the  field  to  this  day. 
Reflect  on  the  strength  of  your  corruptions,  and  the  weakness  of  your 
graces,  and  you  will  have  cause  to  wonder  that  you  have  held  out 


THE  RECOLLECTION  OF  PAST  EXPERIENCE.  41 

thus  far:  is  it  not  because  the  Lord  alone  has  been  your  strength  arid 
your  shield?  '^Thou  shalt  not  be  afraid  then  of  thine  enemies,  but 
shalt  well  remember  What  the  Lord  thy  God  did  unto  Pharaoh,  and 
unto  all  Egypt."  Deut.  vii.  18—19. 

III.  When  dispouraged  by  the  apprehension  lest  we  should  finally 
miscarry,  it  is  good  sometimes  to  reflect  that  this  is  the  case  with 
many  others  as  well  as  ourselves. 

These  fears  may  arise  from  a  low  and  declining  state  of  religion  in 
the  soul,  and  the  prevalence  of  indwelling  sin;  or  on  the  contraryj 
they  may  be  the  effect  of  sincere  and  unfeigned  love  to  Christ.  There 
is  a  jealousy  over  ourselves  which  that  love  necessarily  excites,  a  ten- 
der but  not  distressing  fear  of  losing  what  above  all  things  we  most 
desire,  considering  especially  the  danger  of  self-^deception,  and  the 
consequences  that  would  follow.  These  fears,  however;  though 

in  a  great  degree  salutary,  may  prevail  too  far,  and  weaken  our  hands 
and  sadden  our  hearts  in  the  ways  of  God.  In  this  case  it  is  good  to 
look  back,  if  we  can,  upon  times  past;  the  recollection  of  times  and 
of  places  where  God  has  appeared  for  us,  will  revive  and  strengthen 
our  confidence  in  him.  The  Lord  himself  remembers  the  day  of  our 
espousals,  and  so  should  we.  Jer.  ii.  2.  Jacob  remembered  Bethel; 
and  was  comforted;  David  remembered  Jordan,  and  the  hill  Mizar, 
and  Peter  the  holy  mount.   2  Pet.  i.  18. 

IV.  Under  discouraging  appearances  respecting  the  state  of  reli-^ 
gion  generally,  it  is  good  to  look  back  on  former  and  better  times. 

The  interests  of  religion  are  seldom  so  low  with  us,  but  we  may 
remember  when  they  were  much  lower;  and  from  time  to  time  the 
Lord  has  often  revived  his  own  work.  Psal.  Ixxxv.   6;  Isai.  Ii.  1,  2. 

If  we  look  back  to  the  history  of  the  church,  we  shall  find  that 
God's  people  have  met  with  greater  difficulties  and  discouragements 
than  any  that  we  have  ever  seen,  and  there  have  been  times  when 
the  state  of  human  affairs  has  looked  dark  and  threatening  upon  the  in- 
terests of  religion:  yet  the  cloud  has  blown  over,  and  the  sun  of  pros- 
perity has  once  more  arisen  upon  the  drooping  church,  and  illu- 
mined a  benighted  world.  Acts  ix.  31. 

Reflections. 

(1.)  Under  all  our  looking  back,  let  it  be  with  a  view  to  our  press- 
ing forward:  not  to  remaiin  contented  in  a  carnal  state,  or  relax  our 
diligence,  but  to  furnish  a  stimulus  to  perseverance. 

(2.)  Amidst  our  misgivings  and  jealousy  of  ourselves,  let  us  en- 
courage ourselves,  in  the  Lord  our  God.  Whatever  changes  there 
may  be  in  us,  there  is  none  in  him.  If  we  are  poor  and  needy,  weak 
and  helpless,  there  is  a  fulness  in  Christ  which  can  never  be  exhausted. 

(3.)  Let  those  who  have  no  Bethels  to  remember,  no  past  experi- 
ence to  refer  to,  be  encouraged  to  come  to  Christ  as  they  are,  as 
perishing,  ruined  and  undone.  The  way  is  still  open,  and  you  may 
find  mercy. 

VOL.  II. — 6 


(  -t^  ) 

CHRIST'S  NATIVITY. 

And  there  were  in  the  same  country  shepherds  abiding  in  the  field  keeping  watch 
over  their  flock  by  night.  And  lo,  the  angel  of  the  Lord  came  upon  them,  and 
the  glory  of  the  Lord  shone  around  about  them;  and  they  were  sore  afraid.  And 
(he  angel  said  unto  them,  Fear  not:  for,  behold,  I  bring  you  good  tidings  of  great 
joy,  which  shall  be  to  all  people.  For  unto  you  is  born  this  day,  in  the  cUy  of  Da- 
vid, a  Saviour,  which  is  Christ  the  Lord. — Luke  ii.  8 — 11. 

In  the  circumstances  attending  the  birth  of  Christ,  we  see  much 
of  the  hand  of  God.  The  decree  of  Caesar  Augustus,  which  directed 
the  Virgin  mother  to  Bethlehem,  is  employed  for  the  accomplishment 
of  ancient  prophecy:  ver.  1 — 3;  Mic.  v.  2.  The  low  and 

humble  state  in  which  the  Saviour  was  born,  ver.  7,  serves  as  a  speci- 
men of  the  treatment  he  should  meet  with  from  the  world  in  general, 
while  the  ministry  of  attendant  angels  indicated  the  honour  which 
God  would  put  upon  him,  notwithstanding.  John  i.  10,  11. 

Let  us  notice  some  of  the  particulars  of  the  history,  before  we 
enter  on  the  immediate  subject  of  the  text — 

(1.)  Observe  the  interest  which  the  angels  felt  on  the  occasion. 
The  minds  of  men  were  wholly  occupied  with  the  "taxing," 
and  the  decree  of  the  emperor;  but  their  thoughts  are  full  of  Christ. 
The  rulers  and  principal  inhabitants  of  Jerusalem  overlooked 
what  had  happened  at  Bethlehem,  as  scarcely  deserving  of  regard, 
while  the  humble  shepherds  in  the  field  are  visited  by  aa  angel  from 
heaven. 

(2.)  Not  only  did  an  angel  appear  to  them,  but  "the  glory  of  the 
Lord  shone  round  about  them."  Angels  sometimes  made 

their  appearance  in  human  form,  as  in  the  instance  of  Abraham  and 
Lot;  and  then  they  excited  no  particular  fear  or  dread.  But  on  this 
occasion,  so  great  and  interesting,  they  appear  in  all  their  native  dig- 
nity and  glory,  that  it  might  be  seen  they  brought  a  message  imme- 
diately from  God. 

(3.)  The  effect  it  had  upon  the  shepherds:  "they  were  sore  afraid," 
but  were  afterwards  cheered  by  the  heavenly  messenger. 
Mary  Magdalene  also  was  greatly  alarmed  at  the  appearance  of  the 
angel  at  the  sepulchre;  and  as  both  these  visions  took  place  amidst 
the  darkness  of  the  night,  it  must  have  added  a  terrific  grandeur  to 
the  scene.  Yet  in  this  awful  manifestation  of  the  divine  glory 

there  is  a  mixture  of  tender  mercy;  and  the  shepherds  are  filled 
with  fear  and  hope,  a  presentiment  of  the  feelings  which  the  gospel 
should  inspire. 

(4.)  The  object  proclaimed  is  the  "Saviour."  When  an 

angel  turns  preacher  he  does  not  speak  of  himself,  nor  draw  the  at- 
tention to  that  quarter,  but  to  Christ,  as  the  supreme  object  of  regard. 
What  an  example  to  all,  who  engage  in  the  sacred  ministry! 

(5)  The  good  news  was  common  to  "all  people,"  and  not  to  one 
nation  only.  The  highest  and  best  source  of  consolation  is 

that  which  is  common  to  all  Christians,  and  consists  in  the  common 
blessings  of  salvation ;  and  not  that  which  distinguishes  one  people 
or  one  Christian  from  another.     David^s  principal  desire,  and  also 


CHRIST  S  NATIVITV.  43 

Paul's,  is  equally  the  desire  of  all  that  truly  believe.  Psal.  xxvii.  S; 
Phil.  iii.  8. 

(6.)  The  good  news,  though  common  to  all  people,  was  more 
immediately  addressed  to  the  shepherds,  who  like  many  others  were 
waiting  for  the  Consolation  of  Israel.  ^' To  7/ou  is  born  a  Saviour, 
which  is  Christ  the  Lord."  The  gospel  also  is  as  much  addressed 
to  individuals,  as  if  they  only  were  the  objects  of  it. 

(7.)  In  this  heavenly  message  particular  attention  is  paid  to  time, 
place,  and  other  circumstances,  to  show  their  agreement  with  ancient 
prophecy:  ver.  11.  Not  an  angel  from  heaven  must  be  permitted 
to  speak  any  thing  contrary  to  what  is  written  in  the  Scriptures  of 
truth.  Gal.  i.  8. 

I.  Consider  the  subject  of  the  angelic  message,  and  see  what "  good 
tidings  "  are  contained  in  it. 

1.  The  birih  of  Jesus  Christ  was  itself  good  news.  This 
was  the  great  object  of  prophecy  from  the  beginning  of  the  world, 
and  the  hope  of  the  church  in  all  ages.  Zion  was  bid  to  rejoice  in  it^ 
Zech.  ix.  9  ;  and  the  whole  creation  to  be  glad,  Psal.  xcvi.  God 
was  now  "  manifest  in  the  flesh,"  even  "  Immanuel,  God  with  us." 
"  The  Word  was  made  flesh,  and  dwelt  amongst  us,  the  only-be- 
gotten of  the  Father,  full  of  grace  and  truth." 

2.  The  gracious  design  of  his  incarnation  imported  "  good  tidings  '* 
to  a  guilty  and  ruined  world.  He  came  to  do  the  will  of  God, 
to  die  as  a  ransom  for  us,  to  rise  from  the  dead,  to  ascend  into  heaven, 
and  make  intercession  for  us.  "  The  Son  of  God  was  manifested 
to  destroy  the  works  of  the  devil,"  to  bring  "  glory  to  God  in  the 
highest,  on  earth  peace,  and  good  will  to  men." 

3.  The  war/  of  salvation,  which  was  ejBfected  by  the  coming  of 
Christ,  forms  an  essential  part  of  the  '<  good  tidings  "  brought  to  us  by 
the  angel.  To  us  is  born  "  a  Saviour,"  which  is  Christ  the  Lord. 
Repentance  and  remission  of  sins  are  now  preached  among  all  nations; 
a  free,  full,  and  eternal  salvation.  These,  in  efiect,  are  the  tidings 
announced  by  the  celestial  messenger. 

II.   These  tidings  are  matter  of  joy,  "  of  great  joy  to  all   people." 

The  term  here  employed  is  strong,  and  never  used  but  on  great 
occasions ;  for  the  joy  of  harvest,  or  an  important  victory;  but  is  fully 
applicable  to  the  subject  under  consideration. 

1.  The  coming  of  Christ  was  the  joy  oUhe  old-testament  churchy 
while  they  lived  only  in  the  hope  of  this  great  event.  Isai.  xxv.  9; 
John  viii.  56.     How  much  more  when  it  is  fully  realized! 

2.  All  the  joy  of  believers,  during  the  lifetime  of  our  Saviour, 
centred  entirely  in  him  Mary  and  Elisabeth,  Simeon  and 
Anna,  and  all  that  looked  for  redemption  in  Jerusalem,  rejoiced  and 
triumphed  in  the  incarnation,  when  they  saw  the  mercy  promised  to 
the  fathers,  and  the  performance  of  the  holy  covenant.  Christ  was 
the  joy  of  his  immediate  disciples  and  followers,  and  his  presence  the 
only  happiness  they  knew  on  earth. 


44  Christ's  fitness  for  universal  empire. 

3.  All  the  joy  in  the  times  of  the  apostles,  had  an  immediate  refer- 
ence to  Christ  and  his  salvation.  Jerusalem,  which  had  been 
the  scene  of  his  deepest  abasement,  was  afterwards  filled  with  peace, 
and  joy,  and  gladness,  and  resounded  with  the  triumphs  of  the  ascend- 
ed Saviour.  There  vi^as  great  joy  also  in  the  city  of  Samaria,  but  it 
was  through  the  doctrine  of  the  cross.  The  apostles  triumphed  in 
every  place,  but  it  was  because  the  savour  of  his  name  was  spread 
abroad.  "  Whom  having  not  seen,"  says  Peter,  "  ye  love  :  in  whom, 
though  now  ye  see  him  not,  yet  believing,  ye  rejoice  with  joy  un- 
speakable and  full  of  glory." 

4.  Christ  and  his  salvation  made  all  their  troubles  and  sorrows 
light  and  momentary;  yea,  they  counted  not  their  lives  dear  for 
his  sake.  The  history  of  the  primitive  church  is  a  history  of  suf- 
ferings in  the  cause  of  Christ,  and  of  joy  and  rejoicing  in  his  holy 
name.  This  also  is  the  way  for  us  to  bear  up  under  all  the  sorrows 
of  the  present  life. 

III.  Inquire  what  is  necessary  to  rendpr  these  good  tidings  a  mat- 
ter of  real  joy  to  us. 

It  is  an  undoubted  fact,  thj^t  they  do  not  produce  joy  in  all.  They 
did  not  then,  and  they  do  not  now.  Many  think  the  tidings  of 

the  gospel  not  worth  hearing.  Many  who  hear,  neglect  them, 

or  feel  no  interest  in  them.  Some  who  seem  to  rejoice  for  a 

time  become  indifferent;  and  afterwards  wither  away. 

To  become  the  subject  of  real  joy,  these  tidings  require  to  be  be- 
lieved as  true,  and  to  be  received  with  the  utmost  cordiality. 
Christ  was  "in  the  world,  and  the  world  knew  him  not;  he  came 
unto  his  own,  and  his  own  received  him  not."   Those  who  did  receive 
him  were  such  as  believed  on  his  name,  being  born  again.  • 

In  particular,  it  includes  a  deep  conviction  of  our  guilty,  lost,  and 
ruined  state,  which  is  pre-supposed  by  the  gospel ;  and  which  must 
be  felt  and  realized,  before  it  can  convey  to  us  tidings  of  great  joy. 

Also  a  cordial  reception  of  the  gospel  itself,  as  revealing  the  only 
way  of  salvation ;  obeying  it  from  the  heart,  and  receiving  the  truth 
in  love. 


CHRIST'S  FITNESS  FOR  UNIVERSAL  EMPIRE. 

And  the  government  shall  be  upon  his  shoulder;  and  his  name  shall  be  called  Won- 
derful, Counsellor,  the  mighty  God,  the  everlasting  Father,  the  Prince  of  Peace.— 
Isaiah  ix.  6. 

This  chapter  contains  many  glorious  promises  of  the  comino-  and 
kingdom  of  the  Lord  Messiah,  and  each  of  them  is  expressive  of  the 
blessed  effects  that  would  follow  upon  his  appearance,  and  upon  his 
accession  to  the  throne  of  David. 

(1.)  He  is  represented  as  rising  like  the  sun  upon  a  dark  world: 
yer.  2;  Luke  i.  79. 

(2.)  The  church  is  greatly  to  increase  under  his  reign,  which  is  to 
be  a  season  of  joy  and  gladness:  ver.  3.  ^ 


Christ's  fitness  for  universal  empire.  45 

(3.)  His  conquests  should  be  great  and  wonderful,  like  that  of  Gideon 
over  the  ancient  Midianites:  ver.  4. 

(4.)  Great  peace  and  tranquillity  should  attend  his  reign,  and  instru- 
ments of  war  be  committed  to  the  flames:  ver.  5. 

(5.)  The  reason  of  all  this  is  taken  from  the  extraordinary  character 
of  the  Messiah,  as  possessing  every  human  and  divine  perfection: 
ver.  6. 

(6.)  The  general  description  of  his  government  is  such  that  it  far 
exceeds  every  other  government  upon  earth,  in  the  purity  of  its  ad- 
ministration, and  in  the  perpetuity  of  its  existence:  ver.  7. 

Three  things  may  be  observed  in  the  words  of  the  text — (1. )  The 
"government''  committed  to  Christ  is  government  in  the  absolute 
form.  The  Father  loveth  the  Son,  and  hath  committed  "  all  things '' 
into  his  hand,  all  power  in  heaven  and  in  earth;  he  is  head  over  all 
things  for  the  church,  and  exalted  as  the  Lord  of  all. — (2.)  The  govern- 
ment being  "upon  his  shoulder,"  implies  that  there  is  a  ponderous 
weight  of  care  in  government  itself,  whether  domestic,  civil,  or  reli- 
gious; much  more  in  the  superintendence  of  that  empire  over  which 
Christ  is  the  supreme  and  the  only  Lord. — (3.)  The  expression  im- 
plies that  the  whole  burden  of  government  lies  upon  Christ  alone,  to 
the  exclusion  of  every  other.  But  few  governors  or  rulers  are  willing 
to  take  the  burden  upon  themselves;  they  are  for  leaving  that  to  others. 
Christ,  however,  would  not  do  this;  we  may  therefore  be  assured  that 
his  government  is  well  administered. 

L  Inquire  wherein  consists  the  weight  of  Christ's  government,  that 
it  requires  to  be  laid  "  upon  his  shoulder." 

1.  It  arises  from  its  boundless  extent.  The  charge  of  a  family, 
especially  of  a  numerous  one,  is  a  weighty  concern.  The  charge  of  a 
congregation  is  still  more  so;  hence  an  apostle  speaks  of  the  care  of  all 
the  churches  coming  upon  him  daily,  as  involving  a  very  high  degree 
of  responsibility.  The  government  of  a  vast  empire,  where  its  subjects, 
its  interests,  and  its  enemies  are  diverse  and  numerous,  is  an  important 
undertaking,  and  brings  with  it  a  load  of  care.  But  oh  to  think 
of  the  amazing,  the  incalculable  interests  of  Christ's  kingdom  !  The 
whole  church  is  under  his  care;  he  is  the  chief  Shepherd  and  Bishop  of 
souls.  The  whole  world,  the  whole  universe,  is  under  his  government 
and  direction;  the  weight  of  all  is  upon  his  shoulder,  and  he  manages 
the  whole  without  trusting  to  another. 

2.  The  number  of  his  enemies,  and  their  restless  designs  against 
him,  add  to  the  difficulty  and  importance  of  such  a  government. 
The  kingdom  of  Christ  has  many  enemies,  both  within  and  without, 
and  they  are  ever  seeking  to  overturn  it.  It  is  a  great  concern  to  have 
the  charge  of  an  earthly  kingdom,  so  as  to  be  able  to  counteract, and  to 
frustrate  the  designs  of  all  its  enemies.  But  Christ's  cause  is  opposed 
on  every  hand,  and  the  hearts  of  men  are  fully  set  against  it.  It  is 
attacked  by  the  advocates  of  error,  by  the  arms  of  persecution;  it  is 
betrayed  by  false  brethren,  and  the  gates  of  hell  are  trying  to  prevail 
against  it.  Wh^  Elijah  thought  himself  left  alone  ata  time  of 


4G 

general  revolt,  he  fainted  under  his  burden,  and  left  his  work  in  despair. 
But  Christ  has  the  government  of  all  in  his  own  hands,  and  he  will 
neither  fail  nor  be  discouraged.  Isai.  xlii.  4. 

3.  The  uncertainty  of  the  life  of  his  servants,  gives  additional 
weight  to  the  concerns  of  his  kingdom.  Christ's  best  friends,  who 
are  most  concerned  for  the  success  of  his  cause,  live  only  a  little  while, 
as  too  many  affecting  instances  show,  in  the  death  of  eminent  ministers 
and  useful  missionaries.  "The  fathers, where  are  they?  and  the  prophets 
do  they  live  for  ever?"  While  they  live  they  care  for  his  cause  and  seek 
to  promote  it.  When  they  die  it  seems  almost  as  if  things  could  not 
go  on  without  them,  and  we  are  ready  to  exclaim  as  Elisha  did  on  the 
ascension  of  his  predecessor,  "My  father!  my  father!  The  chariots  of 
Israel,  and  the  horsemen  thereof!"  Yet  it  is  well  to  remember 
that  all  the  care  and  management  of  Christ's  kingdom  rests  upon  his 
shoulder,  and  that  he  alone  is  sufficient. 

4.  The  various  and  continual  wants  of  his  subjects,  is  another  im- 
portant consideration.  In  this  view  there  is  a  great  weight  on 
many  of  his  faithful  servants,  whose  work  it  is  to  feed  the  church  of 
God,  and  to  give  to  every  one  their  meat  in  due  season.  But  the  care 
of  all  lies  upon  Christ:  and  oh  how  large  the  family  for  which  he  has 
to  provide,  and  how  boundless  the  wants  which  he  has  to  supply! 

5.  The  danger  there  is  of  some  of  his  professed  yrzewc^^  and  follow- 
ers forsaking  him,  and  abandoning  the  cause  which  they  formerly 
espoused,  being  carried  away  by  error  or  temptation.  It  is  affecting 
to  see  those  of  whom  we  hoped  better  things  turning  aside,  and  fol- 
lowing the  Lord  no  more;  and  too  frequently  our  admonitions  and 
entreaties  in  such  cases  are  unavailing.  But  while  the  government  is 
on  his  shoulder  all  is  safe,  let  the  unfaithfulness  of  men  be  what  it  may. 

II.  The  eminent  qualifications  which  Christ  possesses  for  the  manage- 
ment of  his  vast  empire. 

These  are  such  as  become  the  government  which  he  assumes:  the 
whole  weight  is  laid  on  him,  and  he  is  well  able  to  bear  it.  In 

the  management  of  earthly  kingdoms  it  is  desirable  that  rulers  should 
be  eminently  qualified;  that  they  should  excel  in  wisdom  and  discern- 
ment, possess  a  capacity  for  prompt  and  vigorous  management;  espe- 
cially that  they  be  just,  ruling  in  the  fear  of  God.  2  Sam.  xxiii.  3.  But 
every  requisite  qualification  is  possessed  by  Christ  in  a  super-eminent 
degree. 

1.  Observe  the  singularity  of  his  character:  "  his  name  shall  be 
called  Wonderful."  There  was  something  wonderful  in  the  per- 

son of  Saul,  the  first  king  of  Israel;  he  was  of  surprising  stature,  being 
head  and  shoulders  higher  than  all  the  people,  the  emblem  of  superior 
dignity.  The  extremes  which  meet  in  the  person  of  Christ  are 

also  wonderful,  his  dignity  and  abasement;  "  a  child  born,  and  yet  the 
mighty  God;"  he  came  into  the  world  poor  and  destitute,  yet  occupies 
the  seat  of  universal  empire;  he  is  the  "Lion  of  the  tribe  of  Judah," 
and  the  "  Lamb  in  the  midst  of  the  throne;"  of  the  seed  of  Abraham 
according  to  the  flesh,  and  yet  ov^er  all,  God  l^ssed  for  ever. 


Christ's  fitness  for  universal  empire.  47 

Such  singular  and  pre-eminent  attributes  are  the  signal  of  a  most  ex- 
alted destiny,  as  well  as  the  preparatives  for  a  station  at  the  head  of 
the  universe. 

2.  The  depth  of  his  wisdom  as  the  "  Counsellor,"  is  another  quali- 
fication for  sustaining  the  weight  that  is  laid  upon  his  shoulder. 
Christ  knows  all  the  cases  of  his  subjects,  all  the  designs  of  his  enemies, 
and  is  able  to  provide  for  every  exigency.  He  is  of  quick  understand- 
ing"-in  the  fear  of  the  Lord,  and  knows  how  to  "  speak  a  word  to  him 
that  is  weary.''  He  can  comfort  the  afflicted,  succour  the  tempted, 
and  "  say  to  them  that  are  of  a  fearful  heart,  Be  strong."  He  can  bid 
defiance  to  all  his  foes,  can  turn  their  counsel  into  foolishness,  or  con- 
vert them  into  friends. 

3.  He  is  not  only  wonderful  in  counsel,  but  mighty  in  working,  for 
he  is  "the  mighty  God."  The  affairs  of  his  kingdom,  require 
that  he  should  be  omnipresent,  nor  less  that  he  should  be  omnipotent. 
No  power  short  of  that  which  is  almighty  would  be  able  to  subdue  the 
hearts  of  men,  and  to  "  bring  every  thought  into  obedience  to  Christ;" 
hence  in  his  conquests,  in  the  conversion  of  sinners  to  himself,  he  is 
styled  "  Most  Mighty."  Psal.  xlv.  3;  ex.  3.  No  power  short  of 
this  would  be  sufficient:  this  also  is  the  comfort  of  his  servants,  and 
that  alone  which  ensures  their  success.  Acts  xi.  21;  2  Cor.  x.  4. 

4.  His  tender  mercy  is  equal  to  his  majesty  and  might,  for  he  is 
"  the  everlasting  Father."  It  is  the  glory  of  a  prince  to  be  the 
father  of  his  people:  some  are  so  for  a  time,  and  are  then  removed  hj 
death:  but  Christ  is  the  "everlasting"  Father.  Moses,  while 
king  in  Jeshurun,  was  as  a  nursing  father  to  Israel;  but  he  had  such  a 
weight  of  care  upon  him  that  he  was  ready  to  faint  under  the  burden. 
Num.  xi.  11,  12.  But  Jesus  has  already  "  borne  our  griefs  and  car- 
ried our  sorrows,"  as  well  as  borne  our  sins  in  his  own  body  on  the 
tree;  and  he  continues  to  be  "touched  with  the  feeling  of  our  infirmi- 
ties." "  He  is  able  to  save  to  the  uttermost,  seeing  he  ever  liveth  to 
make  intercession  for  us:"  and  though  the  fathers  and  the  prophets,  and 
the  friends  of  Jesus  die,  yet  ^'the  Lord  liveth,  and  blessed  be  my 
Rock." 

5.  Another  eminent  qualification  is,  the  pacific  character  of  this 
ruler  as  "  the  Prince  of  Peace."  Earthly  kings  and  princes  often 
disturb  the  peace  of  the  world  for  the  gratification  of  their  ambition, 
and  the  love  of  conquest:  but  Christ  seeks  the  prosperity  and  the  hap- 
piness of  all  his  subjects.  Having  made  peace  by  the  blood  of  his 
cross,  his  is  become  a  kingdom  of  "righteousness,  of  peace,  and  of 
joy  in  the  Holy  Ghost."  The  extension  of  his  government  will  be 
the  diffusion  of  peace  over  all  the  earth,  and  the  "  nations  shall  learn 
war  no  more." 

(1.)  This  subject  speaks  joy  to  all  the  friends  of  true  religion.  If 
the  government  be  upon  Christ's  shoulder,  his  cause  must  finally  pre- 
vail.  1  Cor.  XV.  25. 

(2.)  It  speaks  terror  to  all  his  enemies.  You  must  submit,  or  be 
overcome.   Psal.  ii.  12. 


48  PRAISE  KOR  PARDONING  MERCV. 

(3.)  Let  it  lead  to  the  inquiry,  whose  we  are,  and  whom  we  serve; 
Rom.  vi.  16. 


PRAISE  FOR  PARDONING  MERCY. 

O  Lord,  open  thou  my  lips;  and  my  mouth  shall  show  forth  thy  praise. — Psalbi  11.  15. 

The  force  and  beauty  of  many  passages  of  Scripture  arise  fronri  the 
occasion  on  which  they  were  delivered.  Such  language  as  that  before 
us,  if  viewed  out  of  its  connexion,  would  appear  to  convey  the  idea 
only  of  a  desire  to  enjoy  freedom  in  prayer  and  praise.  But  con- 
sidered as  a  part  of  this  penitential  psalm,  it  implies  much  more, 
and  requires  additional  force  and  interest.  It  implies  that  sin  had 
shut  the  mouth  of  the  penitent,  and  he  knew  not  how  to  open  it;  but 
if  God  would  pardon  his  iniquity,  that  would  open  it,  and  then  his 
lips  should  ever  be  employed  in  praise. 

I.   Inquire  in  what  respects  sin  may  be  said  to  shut  the  mouth. 

In  general  it  produces  a  sense  of  guilt  and  shame,  of  fear  and  dread ; 
and  this  closes  up  the  lips.  Light  or  common  troubles  may  make 
men  noisy  in  their  griefs  and  lamentations,  but  those  which  pierce  the 
soul  are  like  the  deep  waters  that  give  no  sound.  "  I  am  so  troubled,'^ 
said  the  Psalmist,  "  that  I  cannot  speak:"  Ixxvii.  4.  Job,  in  the  depth 
of  his  affliction,  kept  silence  several  days;  and  our  blessed  Lord,  in 
the  season  of  his  greatest  trouble,  spoke  but  little.  Job  ii.  13;  John 
xiv.  30.  But  if  outward  troubles  have  this  eflfect,  much  more  those 
which  are  spiritual. 

More  particularly — 

1.  Sin  shuts  the  mouth  in  our  private  approaches  to  God,  and  is  a 
bar  to  all  freedom.  When  overwhelmed  with  guilt  and  shame, 
the  psalmist  calls  it  "roaring"  and  '« groaning,"  rather  than  prayer, 
there  being  none  of  that  sacred  and  satisfying  intercourse  with  heaven 
which  the  believer  seeks.  Psal.  xxxviii.  8,  9.  It  is  generally 
thus,  under  our  Jirst  convictions  of  sin,  and  alarms  of  conscience;  and 

.it  is  so  afterwards,  when  we  have  a  sense  of  fresh  contracted  guilt. 
To  be  enlarged  in  prayer  is  to  "  open  the  mouth  wide,"  that  the  Lord 
may  "  fill  it;"  but  it  is  not  so,  when  the  soul  is  bowed  down  under  a 
load  of  guilt.  Psal.  Ixxxi.  10;  cxliii.  7.  We  are  then  "shut  up,  and 
cannot  come  forth."  Psal.  Ixxxviii.  8. 

2.  A  sense  of  guilt  will  prevent  our  speaking  for  God,  as  'well  as 
our  communion  with  him.  David  had  been  accustomed  to  speak 
much  on  God's  behalf,  and  to  "open  his  dark  sayings  upon  the  harp;" 
but  during  his  fall  his  lips  were  closed  in  silence.  Conscious  of  his 
own  misdeeds,  he  was  unable  to  reprove  the  ungodly  as  he  had  used 
to  do,  and  was  constrained  to  keep  silence  before  them.  Psal.  xxxviii. 
13,  14.  Shimei  might  now  curse,  and  the  penitent  would  have  no- 
thing to  answer.  Prov.  xxv.  26.  Thus  also  it  is  with  us  when 
we  have  sinned  against  the  Lord:  our  mouth  is  shut,  lest  reproofs  and 
admonitions  should  be  retorted  upon  us:  "Physician,  heal  thyself." 
Rom.  ii.  22,  23.  There  is  no  recommending  religion  to  others  that 
will  avail,  unless  we  ourselves  give  an  exemplification  of  it  in  our 


<     PRAISE  FOR  PARDONING  MERCY.  49 

own  deportment.  But  if  David  be  restored,  ^*then/'  says  he,  "will 
I  teach  transgressors  thy  ways,  and  sinners  shall  be  converted  unto 
thee:"  ver.  13. 

II.  Observe  how  it  is  that  forgiveness  opens  the  mouth  in  prayer 
and  praise. 

It  is  a  matter  of  fact  that  it  does  so,  whether  we  refer  to  our  first 
experience  of  forgiving  mercy  or  afterwards.  Even  the  hope  of  for- 
giveness opens  the  mouth  in  prayer,  as  is  evident  from  the  whole  of 
this  penitential  psalm.  The  language  of  the  publican  in  the  parable, 
and  of  the  thief  on  the  cross,  is  also  to  the  same  effect. 
But  while  the  hope  of  mercy  opens  the  mouth  in  prayer,  a  sense  of 
divine  forgiveness  will  fill  the  lips  with  praise;  and  this  is  what  Da- 
vid wanted. 

1.  Forgiveness  furnishes  matter  for  praise  ^x\^  thankfulness. 

It  puts  a  new  song  into  our  mouth,  even  of  salvation  to  our  God.  On 
this  subject  it  is  almost  impossible  to  be  silent.  "  Come,  and  I  will 
tell  you  what  the  Lord  hath  done  for  my  soul,"  is  the  language  of 
the  pardoned  sinner.  Of  the  woman  that  wept  at  the  feet  of  Jesus  it 
is  said,  "She  loved  much  because  much  had  been  forgiven  her:"  and 
great  love  will  open  both  the  heart  and  the  mouth  for  God. 

2.  Forgiveness  enlarges  the  soul,  and  fits  it  for  the  work  of  praise. 

"  Son,  be  of  good  cheer,  thy  sins  be  forgiven  thee,"  Matt. 
ix.  2;  and  this  it  was  that  afterwards  filled  the  lips  of  David  with 
unutterable  praise,  Psalm  xxxii.  1,  2.  To  be  forgiven  is  to 

be  in  a  state  of  peace  and  reconciliation  with  God;  and  in  this  state, 
joy  and  rejoicing  are  perfectly  becoming.  We  can  then  bear  up 
under  the  ills  of  life,  and  rejoice  even  in  tribulation.  With- 

out this,  cheerfulness  is  folly  and  madness,  a  presumption  for  which 
there  is  no  name.  Without  forgiveness,  death  and  judgment  are 
awful,  eternity  tremendous:  but  if  accepted  with  God,  all  these  are 
divested  of  their  terrors. 

III.  The  grateful  return  which  a  pardoned  sinner  should  be  con- 
cerned to  make:  when  his  mouth  is  opened,  let  him  "show  forth 
God's  praise." 

Many  are  desirous  of  pardoning  mercy  in  order  to  escape  punish- 
ment; but  the  object  of  a  genuine  penitent  is,  that  he  may  glorify 
the  Lord.  Simon  Magus  prayed  to  be  forgiven,  but  his  "  heart  was 
not  right  in  the  sight  of  God."  David  also  prayed  to  be  forgiven, 
but  it  was  that  lie  might  praise  the  Lord.  The  penitent  and  pardoned 
sinners  of  Jerusalem  were  continually  "  in  the  temple,  praising  God, 
and  having  fa^vour  with  all  the  people."  Acts  ii.  47.  Such  will  be 
concerned  to  speak  well  of  his  holy  name,  and  to  encourage  others 
tcf  put  their  trust  in  him.  Psalm  cxvi. 

1.  Praise  is  the  least  return  that  we  can  make  for  so  great  a 
blessing.  When  deeply  afflicted  with  a  sense  of  guilt  and 

unworthiness,  we  have  thought,  what  would  we  give  to  be  delivered 
vol:  II. — -7 


50  NATURE  AND  NECESSITY  OF  DIVINE  GUIDANCE. 

from  the  curse,  and  to  be  accepted  of  the  Lord  !  Yet  he 

asks  not  for  burnt-offerings,  nor  sin-offerings,  nor  any  other  painful 
or  expensive  sacrifice.  He  only  demands  the  homage  of  our  hearts, 
and  the  sacrifice  of  our  lips.  Hos.  xiv.  2;  1  Pet.  ii.  5. 

2.  Praise  for  pardoning  mercy  is  due  to  God  only. 

David  shed  many  tears,  but  he  makes  no  mention  of  them;  he  was 
indebted  to  grace  only  for  his  forgiveness,  and  to  God  alone  he  gives 
the  glory.  Thus  Paul,  and  all  that  have  believed  to  the  saving  of  the 
soul.  Ephes.  i.  7;  1  Tim.  i.  15. 

3.  More  praise  is  due  for  pardoning  mercy  than  for  all  the  blessings 
of  this  life,  because  it  is  greater  than  all,  and  comprehensive  of  all 
the  rest.  Rom.  viii.  32.  Appeal  to  the  conscience  of  an 
awakened  sinner,  to  a  sinner  in  the  arms  of  death,  in  what  manner 
he  forms  the  estimate,  or  whether  he  can  entertain  an  idea  of  the 
least  comparison.  What  are  riches,  thrones,  or  empires,  in  the  view 
of  eternal  life  !  "  Oh  Lord,  open  thou  my  lips;  and  my  mouth  shall 
show  forth  thy  praise." 


NATURE  AND  NECESSITY  OF  DIVINE  GUIDANCE. 

Thou  shall  guide  me  with  thy  counsel,  and  afterward  receive  me  to  glory. — 
FsALM  Ixxiii.  24. 

If  a  traveller  had  lost  his  way,  and  some  kind  friend  had  found 
him  amidst  dangers,  and  set  him  right;  he  would  be  anxious  for  his 
assistance  and  direction,  during  the  remainder  of  his  journey.  The 
writer  of  this  psalm  had  sadly  erred,  and  gone  out  of  his  way.  The 
counsel  of  God  had  been  the  means  of  bringing  him  back,  and  setting 
him  right:  he  therefore  now  resolves  to  give  himself  up  to  it  all  the 
future  part  of  his  life,  in  the  fullest  confidence  that  it  would  lead  him 
right,  and  land  him  safe  at  last. 

There  is  a  great  fulness  in  the  expressions  used  by  the  psalmist. 
They  are  like  another  passage  of  the  same  writer:  "The  Lord  will 
give  grace  and  glory,  and  no  good  thing  will  he  withhold  from  them 
that  walk  uprightly."  The  text  contains  all  that  we  can  possibly 
desire — a  heaven  in  reserve,  and  a  guide  to  the  possession  of  it. 

I.  Consider  the  necessity  of  divine  guidance. 

The  term  is  figurative,  yet  sufficiently  clear  and  impressive.  We 
can  easily  conceive  of  a  pilgrim  travelling  to  a  strange  land,  through 
unknown  paths,  and  often  perplexed  about  the  way;  of  God  conde- 
scending to  perform  the  part  of  a  guide,  "leading  the  blind  by  a  way 
that  they  knew  not,  and  in  paths  that  they  had  not  knawn." 

There  are  in  particular  four  things  that  make  this  guidance  neces- 
sary. • 

1.  Our  natural  ignorance  of  spiritual  things,  and  of  the  path  that 
leads  to  eternal  life.  No  one  ever  found  the  way  to  heaven 

of  his  own  accord.     The  heathen  world,  even  the  wisest  of  them, 


NATURE  AND  NECESSITY  OP  DIVINE  GUIDANCE.  51 

were  like  the  men  about  Lot's  house,  after  the  angel  had  smitten 
them  with  blindness.  They  knew  they  had  sinned,  and  were  the 
subjects  of  an  accusing  conscience;  but  did  not  know  how  sin  could 
be  forgiven,  how  they  might  obtain  the  divine  favour,  nor  how  to 
please  God  by  any  of  their  services.  They  laboured  to  do  all  by 
ceremonies  which  were  abominable;  they  lived  in  darkness,  and  in 
darkness  they  died.  They  knew  not  whence  they  came,  nor  whither 
they  were  going.  Such  also  would  be  our  state,  but  for  the  coun- 
sel that  God  has  given  us.  Yet  there  are  skeptics  and  unbelievers 
who  would  persuade  us  to  forsake  our  guide,  to  trust  to  the  light  of 
nature,  and  lean  to  our  own  understanding.  But  compare  the  wisest 
of  these  men  with  the  weakest  believer,  who  has  committed  his  soul 
into  the  hands  of  Christ  in  a  dying  hour.  John  xiv.  4;  2  Tim.  i.  12. 

2.  The  many  by-paths  which  present  themselves  to  our  view,  and 
the  multitudes  wlfo  walk  in  them,  render  the  presence  of  a  guide 
necessary.  The  generality  of  mankind  are  walking  according 
to  the  course  of  this  world,  in  the  old  beaten  road  of  their  ancestors, 
"fulfilling  the  desires  of  the  flesh  and  of  the  mind;"  and  these  have 
their  allurements  to  draw  us  aside  from  the  narrow  way  which  lead- 
eth  unto  life.  There  is  greater  danger  still  from  the  many 
ways  which  profess  to  lead  to  heaven,  but  which  in  reality  do  not. 
Multitudes  are  going  in  the  way  of  self-righteousness,  depending  on 
their  own  works  for  acceptance  with  God.  There  is  scarcely  any 
evil,  or  any  error,  in  which  some  who  appeared  to  be  good  men  have 
not  walked;  and  the  danger  from  their  example  is  extreme.  Every 
system  that  tends  to  depreciate  the  Saviour,  that  lessens  in  any  degree 
the  importance  of  his  mediation,  or  that  would  substitute  speculative 
notions  of  any  kind  in  the  place  of  practical  and  experimental  piety, 
is  a  departure  from  the  true  way  of  salvation,  and  leads  to  endless 
perdition. 

3.  The  propensity  there  is  in  us  to  turn  aside,  is  another  conside- 
ration that  renders  a  guide  necessary.  The  flesh  wants  to 
find  an  easier  path  than  that  which  is  marked  out:  the  way  of  truth 
and  of  holiness  is  uncongenial,  full  of  difiiculty  and  self-denial.  The 
candidate  would  wish,  if  possible,  to  reconcile  Christ  and  the  world, 
Christ  and  Belial;  would  spare  a  little  sin,  because  it  is  a  little  one; 
and  would  like  to  divide  the  honour  of  salvation  between  Christ  and 
himself.  It  is  from  hence  that  such  multitudes  are  deceived  with 
a  form  of  godliness,  and  are  ever  deviating  from  the  narrow  way 
which  leadeth  unto  life.  Oh  Lord,  "thou  shalt  guide  me  with  thy 
counsel! " 

4.  The  importance  of  being  found  in  the  right  way,  and  holding 
out  to  the  end,  bespeak  the  necessity  of  divine  direction  and  support. 

If  once  we  get  wrong,  the  farther  we  go  the  farther  we  are 
off'.  All  we  do  is  nothing,  and  worse  than  nothing.  In  other  devi- 
ations the  consequenc%  may  not  be  very  serious;  here  it  is  absolutely 
fatal.  If  we  forsake  our  guide,  we  fall,  and  may  never  rise  any 
more. 


52  NATURE  AND  NECESSITY  OP  DIVINE  GUIDANCE. 

II.  The  medium  by  which  this  guidance  is  effected:  "with  thy 
counsel.'' 

Men  of  every  description  have  felt  the  need  of  counsel,  on  various 
occasions,  in  civil  and  political  affairs^,  David  had  Ahithophel  for  his 
counsellor.  Rehobo^m  had  his  old  men  and  his  young  men  about 
him,  as  his  principal  advisers. 

Men  have  also  felt  their  need  of  divine  counsel  in  reference  to  their 
spiritual  and  eternal  interests.  ~  Hence  the  heathen  consulted  their 
oracles,  though  but  lying  vanities.  In  opposition  to  all  these,  and  to 
all  the  wisdom  of  this  world,  God  undertakes  to  be  the  guide  of  all 
those  who  put  their  trust  in  him. 

The  Lord  has  guided  many  of  his  servants  in  an  extraordinary 
way,  before  his  written  word  was  given;  by  direct  communications 
from  heaven,  through  the  ministry  of  angels,  or  b}^  dreams  and  vi- 
sions. He  now  guides  his  people  by  ordinary  means,  by  his  provi- 
dence, or  by  his  written  word.  These  are  the  "pillar  and  cloud" 
to  Israel,  while  passing  through  the  wilderness. 

1.  Observe  how  the  Lord  guides  us  by  his  word,  or  "counsel." 

Under  this  guidance  we  see  our  way,  and  the  path  is 
plainly  marked  out  before  us.  Do  I  want  to  know  what  I 

must  do  to  be  saved  ?  I  am  told :  "  Believe  in  the  Lord  Jesus  Christ, 
and  thou  shalt  be  saved."  Am  I  tempted  to  doubt  of  the  truth  of 
God's  word,  amidst  the  fluctuations  of  human  opinion?  Hear  what 
the  Lord  hath  said,  and  let  that  suffice.  Do  I  entertain  hard  thoughts 
of  his  dealings  with  me?  Let  me  repair  to  tj?e  sanctuary,  and  there 
I  shall  see  reason  to  loathe  myself  before  him.  Am  I  in  danger  of 
turning  aside  to  some  evil  way?  What  says  the  counsel  of  God? 
How  is  it  written?  Thus  it  was  that  our  Lord  repelled  the  adversa- 
ry. Matt.  iv.  Consult  the  word  of  God  as  you  would  a  map 
of  the  road,  or  a  chart  on  a  dangerous  voyage.  In  all  questions  of 
truth  and  error,  keep  to  this:  What  saith  the  Scriptures?  In  all 
questions  of  right  and  wrong  do  the  same.  Never  attempt  to  be 
wise  above  what  is  written;  but  let  him  guide  you  with  "his  coun- 
sel." ' 

2.  Observe  how  the  Lord  guides  us  by  his  providence,  which  is 
another  part  of  his  "  counsel."  Here  we  do  not  always  ste 
our  way.  A  wise  and  inscrutable  providence  becomes  our  guide 
in  many  cases  where  we  have  no  plain  directions  in  Scripture,  ac- 
cording to  that  promise,  "I  will  guide  thee  with  mine  eye."  Psalm 
xxxii.  8.  In  general  our  own  eye  is  made  to  be  our  guide,  but  there 
are  many  cases  in  which  we  cannot  see  our  way  before  us;  but  God's 
eye  can  penetrate  the  thickest  maze,  and  explore  the  most  intricate 
path.  Providence  often  gives  a  direction  to  things,  equal  to 
that  of  good  counsel.  Hence  it  is  that  one  is  guided  by  a  series  of 
events  to  attend  upon  the  ministry  of  the  gospel,  or  is  brought  into 
some  religious  family;  another  is  led  out  of  stme  great  and  inexpli- 
cable difficulties;  another  falls  into  certain  troubles  which  threaten 
to  overwhelm  him,  but  they  prove  blessings  in  the  end,  like  the  going 


NATURE  AND  NECESSITY  OF  DIVINE  GUIDANCE.  53 

down  of  Joseph  and  his  brethren  into  Egypt — and  all  this  is  of  Him, 
who  is  "wonderful  in  counsel,  and  mighty  in  working." 

III.  The  happy  issue  of  surrendering  ourselves  up  to  this  guidance  : 
"  thou  shalt  afterwards  receive  me  to  glory." 

If  you  follow  the  counsel  of  the  foolish,  that  will  lead  you  to  dis- 
grace and  misery.  If  you  follow  the  counsel  of  the  world,  that  may 
lead  to  the  acquisition  of  a  little  wealth,  or  it  may  not;  but  that  is  all. 
If  in  religious  matters  you  are  guided  by  mere  human  speculation,  it 
will  lead  you  into  a  maze  of  uncertainty.  But  God's  counsel 

and  guidance  will  lead  us  to  "glory."  There  is  no  finding  this  way 
but  by  following  his  direction,  and  think  what  this  hope  is  in  a  dying 
hour !  , 

Thou  shalt  "  receive  me  to  glory."  This  stands  opposed  to 

the  end  of  the  wicked,  who  are  plunged  into  endless  perdition,  and 
reserved  in  "  chains  of  darkness  unto  the  judgment  of  that  great 
day." 

1.  We  may  infer  from  hence,  that  old-testament  saints  not  only 
believed  in  a  future  state  of  happiness  or  misery,  but  that  it  would 
immediately  take  place  after  death.  A  moment  brought  the  destruc- 
tion of  the  wicked,  and  ushered  the  righteous  into  a  state  of  bliss. 
On  their  departure  out  of  this  world,  they  called  upon  God  to  receive 
their  spirit.     Psal.  xxxi.  5. 

2.  The  heavenly  state  is  called  "glory,"  as  being  an  assemblage 
of  all  that  is  great  and  good.  The  term  is  descriptive  of  the 
state  of  a  conqueror;  and  such  is  the  state  of  every  true  believer. 
"  To  him  that  overcometh,"  saith  Christ,  "will  I  grant  to  sit  upon 
my  throne."  They  are  made  "  kings  and  priests  unto  God  and  the 
Father,  and  shall  reign  for  ever  and  ever." 

Glory  is  a  rest  from  our  pilgrimage,  a  home  when  we  quit  this 
earthly  house  of  our  tabernacle,  a  feast  after  the  labours  of  life  are 
ended.  The  great  Shepherd  that  dwelleth  in  the  midst  of  his  flock 
"  shall  feed  them,  and  lead  them  to  living  fountains  of  water. '^ 

It  is  a  glory  that  will  eclipse  all  former  glory,  and  for  ever  anni- 
hilate all  former  misery  :  "  sorrow  and  sighing  shall  flee  away."  All 
other  glory  is  shadowy  and  vain  :  this  is  real  and  substantial,  "  a  far 
more  exceeding  and  eternal  weight  of  glory." 

3.  Those  who  have  followed  God's  counsel  shall  be  received  into 
it  with  an  abundant  entrance,  and  on  their  arrival  shall  be  welcomed 
by  all  the  inhabitants  of  heaven. 


54 


HEZEKIAH'S  PASSOVER. 

Then  the  priests  the  Levites  arose  and  blessed  the  people :  and  their  voice  was 
heard,  and  their  prayer  came  up  to  his  holy  dwelling-place,  even  unto  heaven. — 
2  Chronicles  xxx.  27. 

In  this  chapter  we  have  a  pleasing  account  of  the  revival  of  religion 
under  the  reign  of  Hezekiah,  son  of  the  wicked  and  idolatrous  Ahaz, 
in  whose  time  the  house  of  God  was  shut  up,  and  the  very  doors  of 
the  temple  were  suffered  to  fall  into  decay  :  chap.  xxix.  3 — 7.  We 
may  here  remark  the  following  particulars — 

(1.)  It  was  to  the  honour  of  Hezekiah  that  immediately  on  his 
accession,  "in  the  first  year  and  in  the  first  month  after  his  reign,'' 
he  opened  the  house  of  the  Lord  and  repaired  it,  even  before  the 
coronation  ceremony  was  over  ;  making  the  divine  glory  his  first  ob- 
ject, and  the  honour  which  belonged  to  himself  subordinate :  xxix.  3. 

(2.)  He  next  assembled  the  Levites,  and  delivered  to  them  a 
fatherly  address  :  ver.  4 — 11. 

This  was  attended  with  a  salutary  effect:  in  eight  days  the  Levites 
were  consecrated,  and  they  cleansed  the  sanctuary:  ver.  17. 

(3.)  Hezekiah  then  proceeded  to  offer  a  sin-offering,  or  an  atone- 
ment for  the  nation,  which  had  so  long  and  so  awfully  departed  from 
the  Lord,  and  cast  contempt  upon  his  ordinances:  ver.  21. 

(4.)  In  this  atonement  he  kindly  included  the  remnant  of  the  ten 
tribes,  though  they  had  rejected  the  house  of  David  his  father.  This 
was  a  sweet  instance  of  forgiveness  :  ver.  24. 

(5.)  Having  offered  a  sacrifice  of  atonement,  he  presents  a  thank- 
offering,  as  an  expression  of  gratitude  and  praise  to  God ;  and  this 
free-will  offering  was  very  abundant:  ver.  31 — 35. 

(6.)  Honourable  mention  is  made  of  the  Levites,  who  were  more 
ready  to  this  good  work  than  the  priests,  few  of  whom  had  prepared 
themselves  for  the  service  :  ver.  34. 

After  Hezekiah  had  presented  a  sacrifice  of  atonement,  accom- 
panied with  thank-offerings,  he  resolved  on  keeping  the  Passover ; 
on  which  a  few  additional  remarks  may  be  offered — 

(1.)  We  see  that  all  Israel  were  invited  to  the  Passover,  not  ex- 
cepting the  ten  tribes:  xxx.  5 — 10. 

(2.)  By  some  the  invitation  is  treated  with  contempt,  as  is  the 
invitation  to  a  greater  passover ;  yet  some  humble  themselves  and 
come :  ver.  10 — 12 ;  Matt.  xxii.  4,  5. 

(3.)  In  Judah  there  was  a  great  unanimity  and  oneness  of  heart : 
ver.  12. 

(4.)  Hezekiah  intercedes  for  those  who  had  committed  an  error  in 
seeking  the  Lord,  and  not  keeping  the  ordinances  as  they  had  been 
delivered  unto  them  :  ver.  17 — 20. 

(5.)  Honourable  mention  is  again  made  of  the  Levites,  and  of 
their  zeal  for  the  Lord  :  ver.  22. 


HEZEKIAH's    PASSOVER.  55 

(6.)  So  cordial  were  they  in  this  sacred  festival,  that  they  pro- 
longed it  seven  days  beyond  the  usual  time:  ver.  23. 

The  whole  of  this  pleasing  history  is  concluded  in  the  words  of 
the  text.  "  Then  the  priests  the  Levites  arose  and  blessed  the  peo- 
ple :  and  their  voice  was  heard,  and  their  prayer  came  up  to  his 
holy  dwelling-place,  even  unto  heaven." 

It  is  to  be  hoped  that  many  of  us  are  in  the  habit  of  praying  to  the 
Lord,  for  this  is  the  character  of  every  one  that  is  godly.  Let  us 
beware,  however,  that  we  do  not  rest  in  a  form,  or  feel  satisfied  with 
the  deed  done ;  but  let  our  great  concern  be,  that  our  prayer  may 
come  up  "  with  acceptance  to  his  holy  dwelling-place,  even  unto 
heaven.'' 

I.  Notice  a  few  things  respecting  the  prayer  alluded  to  in  the  text, 
by  which  we  may  account  for  its  coming  up  with  acceptance  before 
God. 

It  is  not  a  little  interesting  to  examine  into  this  matter,  inasmuch 
as  it  may  teach  us  what  is  necessary  to  acceptable  prayer. 

1.  It  was  preceded  hy  sacrifice.  It  was  not  till  the  atone- 
ment was  made,  not  till  the  paschal  lamb  was  slain,  that  God  ac- 
cepted the  prayer  of  the  congregation  of  Israel.  Surely  this  may 
teach  us  that  all  our  prayers  must  be  ofiered  up  in  faith,  or  in  the 
name  of  Jesus,  "  our  passover  who  is  sacrificed  for  us."  The 
prayer  of  sinners  could  not  be  heard  but  for  his  sake ;  and  any  sacri- 
fice that  is  not  presented  in  his  name,  is  "  an  abomination  to  the 
Lord."  This  is  one  reason  w^hy  the  prayer  of  the  wicked  is  so 
offensive  in  his  sight;  why  the  prayers  of  the  pharisees,  and  the 
offerings  of  Cain  could  not  be  accepted.  They  all  overlook  the  ne- 
cessity of  a  Mediator,  and  of  an  atoning  sacrifice,  and  are  founded  in 
the  awful  presumption  of  personal  worthiness.  While,  on  the  con- 
trary, it  is  the  intercession  of  Christ  alone  that  gives  acceptance  to 
our  prayers,  and  that  only  on  behalf  of  those  "  who  come  unto  God 
by  him."  John  xiv.  6 ;  Heb.  vii.  25. 

2.  The  prayer  was  preceded  by  the  confession  of  sin :  ver.  22. 

There  can  be  no  acceptable  prayer  while  sin  is  unlamented 
and  unconfessed.  Psal.  xxxii.  4,  5;  1  John  i.  .9.  If  sin  he  regarded, 
though  it  be  only  in  the  heart,  the  Lord  will  not  hear  us.  Psal.  Ixvi. 
18.  This  will  apply  to  us,  both  as  a  congregation,  and  as 

individuals.  If  any  evil  be  cherished  or  connived  at,  all  our  prayers 
will  be  offered  in  vain.  But  when  an  open  confession  is  made  with- 
out reserve,  as  in  the  instance  before  us,  we  may  hope  that  even  our 
prayers  will  come  up  "  to  his  holy  dwelling-place,  even  unto  hea- 
ven." 

3.  It  was  also  preceded  by  reformation.  It  is  not  enough 
to  confess  iniquity,  if  we  do  not  forsake  it.  The  people  of  Israel 
forsook  their  former  sins  and  idolatries,  and  that  with  all  their  hearts. 

Let  us  then  inquire  how  it  is  with  us,  and  whether  there 


66  HEZEKIAh's    PASSOVER. 

can  be  any  thing  to  prevent  the  acceptance  of  our  prayers.  Has  the 
w^orld  its  proper  place  with  us  ?  Do  we  "  mortify  the  deeds  of  the 
body,"  and  "  deny  all  ungodliness  and  worldly  lusts  ?"  Do  we  live 
in  peace  and  love  one  with  another ;  or  are  there  jealousies  and  an- 
tipathies still  remaining  in  our  hearts?  Do  we  live  in  the  neglect 
of  sacred  ordinances,  or  do  we  love  them  ?  Is  there  no  self-seeking 
motive  in  what  we  do,  or  do  we  serve  the  Lord  with  a  perfect  heart 
and  a  willing  mind?  Do  we  draw  near  to  God  in  private,  or  are 
we  living  '*  without  God  in  the  world?" 

4.  Their  prayer  was  accompanied  with  a  good  degree  of  brotherly 
love :  they  were  "  of  one  heart.''  The  priests  the  Levites 

"  blessed  the  people,"  or  implored  the  divine  favour  on  their  behalf. 
This  included  the  forgetting  of  all  former  antipathies  between  Judah 
and  Israel,  and  the  forgiveness  of  all  personal  injuries  or  offences, 
and  a  covering  all  with  the  mantle  of  love.  If  we  be  selfish, 

and  care  not  for  others ;  or  implacable  in  our  resentments  towards 
those  who  have  offended  us,  even  though  they  have  indicated  some 
contrition ;  the  Lord  will  not  hear  us.  This  we  have  expressly 
from  the  mouth  of  our  Saviour.  Mark  xi.  25,  26.  Acceptable 

prayer  also  includes  great  oneness  of  heart  in  the  exercise;  and 
where  this  prevails  it  affords  much  hope  of  success.  Matt,  xviii.  19. 
The  Lord  loves  to  honour  social  prayer,  for  the  encouragement  of 
brotherly  love  and  unity,  and  to  put  honour  upon  a  disinterested 
spirit. 

II.  Observe  the  manner  in  which  the  acceptance  of  this  prayer  is 
expressed  :  "  Their  voice  was  heard,  and  their  prayer  came  up  to  his 
holy  dwelling-place,  even  unto  heaven." 

The  terms  are  figurative,  but  highly  expressive.  God  "  hears  "  all 
prayer,  so  as  to  know  what  is  presented  at  his  footstool ;  but  the  text 
means  his  so  hearing  as  to  regard  it,  and  delight  in  it.  It  also  de- 
notes God's  hearing  so  as  to  answer  prayer,  and  to  grant  what  is 
requested  at  his  hands.  And  when  it  is  said  that  their  prayer  ''  came 
up  "  to  his  holy  dwelling-place,  the  allusion  is  to  the  ascending  up  of 
the  incense  from  off  the  altar,  which  was  so  grateful  in  the  sight  of 
God.     Psal.  cxli.  2;  Rev.  viii.  3,  4. 

We  may  here  remark, 

1.  It  is  truly  wonderful  that  God  should  condescend  to  hear  and 
regard  the  prayers  of  sinful  men.  Some  indeed  have  ima- 

gined it  to  be  almost  incredible,  that  the  Supreme  Being  should  con- 
cern himself  with  us  and  our  affairs  ;  and  hence  have  said,  like  those 
of  old,  "  What  profit  is  there  if  we  should  pray  unto  him  ?"  And 
even  some  who  affect  the  exclusive  appellation  of  "  rational  Chris- 
tians," have  been  known  to  call  in  question  the  propriety  of  this 
essential  part  of  true  devotion. 

Others  of  an  opposite  character  have  been  so  oppressed  and 
overwhelmed  with  a  sense  of  sin  and  unworthiness,  that  they  have 


SALVATION  BY  GHACE  ALONE.  57 

feared  it  would   be  presumption  in  them  to  think  that  God  would 
hear  their  prayers  and  attend  to  the  voice  of  their  weeping. 
Even  good  men  in  a  desponding  state  of  mind,  have  been  apt  to 
think  that  all  their  prayers  are  offered  in  vain.  Psal.  xlii.j  Ixvii. 
Too  many  of  our  prayers  are  also  offered  in  unbelief,  without  the 
expectation  of  being  heard. 

2.  Yet  it  is  a  delightful  truth,  that  God  does  really  hear  prater. 
We  have  abundant  proof  of  this  in  the  history  of  the  church 
in  all  ages,  and  we  are  not  without  sufficient  evidence  in  our  own 
times.  The  passage  therefore  which  we  have  been  considering, 
affords  great  encouragement  to  prayer,  especially  to  united  and 
solemn  prayer  and  supplication  by  the  whole  church,  and  also  to 
individual  believers. 


SALVATION  BY  GRACE  ALONE. 

By  the  grace  of  God  I  am  what  I  am. — 1  Corinthians  xv.  10. 

If  any  one  had  reason  to  boast,  it  was  surely  the  apostle  PauL 
Few  men  had  made  such  proficiency  in  human  learning,  or  were 
indulged  with  such  tokens  of  the  divine  favour.  But  few,  if  any  of 
the  apostles,  had  laboured  so  abundantly,  or  with  so  much  success. 
Yet  he  is  willing  to  become  nothing,  that  Christ  may  be  all.  He 
remembers  what  he  once  was,  and  is  confounded  ;  he  considers  what 
he  now  is,  and  is  thankful :  ver.  9,  10. 

Two  questions  arise  out  of  this  subject: — ^What  was  Paul — and 
whence  does  it  appear  that  he  was  indebted  to  the  grace  of  God  for 
his  present  state  and  condition  ? 

1.  Inquire  what  was  Paul,  or  what  his  real  state  and  condition  ? 

He  himself  does  not  say  what  he  was,  but  leaves  it  implied,  while 
he  ascribes  it  all  to  the  grace  of  God.  Some  exception,  however,  must 
be  taken,  seeing  there  were  several  things  in  the  life  and  character  of 
Paul  which  do  not  admit  of  this  unlimited  ascription.    For  example — 

He  was  a  sinner,  being  "by  nature  a  child  of  wrath,  even  as  others.'* 
He  had  also  been  a  violent  persecutor,  "breathing  out  threatenings  and 
slaughters  against  the  church  of  God:"  but  all  this  arose  from  another 
cause,  opposite  to  that  mentioned  in  the  text. 

He  was  also  a  creature  of  God:  but  though  this  is  ascribable  to 
the  power  and  wisdom  and  goodness  of  God,  yet,  strictly  speaking, 
not  to  his  grace.  Grace  is  free  undeserved  favour,  and  always  supposes 
the  previous  existence  and  utter  unworthiness  of  its  object. 

Paul  was  once  a  Pharisee,  highly  zealous  for  the  law,  excelling  in 
the  Jew's  religion:  and  as  "concerning  the  law"  itself,  he  accounted 
himself  "  blameless."  Phil.  iii.  6.  This,  however,  was  not  attributable 
to  the  grace  of  God,  but  to  his  educational  prejudices. 

He  was  likewise  a  scholar,  possessed  of  eminent  attainments;  was 
"brought  up  at  the  feet  of  Gamaliel,"  and  became  one  of  the."dis~ 
VOL.  IL — 8 


58  SALVATION  BY  GRACE  ALONE. 

puters  of  this  world."  But  though  his  great  proficiency  in  oratory 
and  in  literature  might  be  owing  to  creative  wisdom,  and  providential 
goodness,  it  could  not  with  propriety  be  ascribed  to  "  that  grace  which 
bringeth  salvation." 

That  which  is  ascribed  to  grace  must  be  confined  to  the  character 
which  he  sustained,  from  the  time  of  his  becoming  a  subject  of  grace. 
In  other  words,  it  respects  his  being  a  Christian,  a  Minister,  and  an 
Apostle  of  Christ. 

In  applying  the  subject  to  ourselves,  for  our  individual  instruction 
and  benefit,  it  will  be  necessary  to  inquire  what  we  are,  if  we  be  con- 
verted, in  contradistinction  from  what  we  once  were,  and  should  still 
have  been  but  for  the  grace  of  God. 

1.  We  were  ignorant  of '^  the  only  true  God,^'  and  of  ^^  Jesus 
Christ  whom  he  hath  sent."  Notwithstanding  the  means  of  instruc- 
tion and  of  religious  improvement  which  we  enjoyed,  we  knew  no- 
thing as  we  ought  to  know,  nor  did  we  like  to  retain  God  in  our 
knowledge.  But  now,  if  we  have  been  truly  converted  to  God, 
we  have  seen  him,  and  do  know  him.  "  He  hath  given  us  an  under- 
standing, that  we  might  know  him  that  is  true-,  and  we  are  in  him 
that  is  true,  even  in  his  Son  Jesus  Christ."  I  John  v.  20.  We  "  were 
once  blind,  but  now  we  see;  were  once  darkness,  but  are  now  made 
light  in  the  Lord."  We  may  not  be  able  to  boast  of  human  learning 
like  Paul,  nor  be  possessed  of  so  much  spiritual  knowledge  as  he  was: 
but  if  we  know  enough  of  Christ  to  make  us  love  him,  and  to  humble 
ourselves  in  the  dust  before  him,  we  may  hope  that  we  have  been 
made  "partakers  of  the  grace  of  God  in  truth." 

2.  We  were  enemies  to  God  by  wicked  works,  even  enmity  itself. 
Rom.  viii.  7.  Such  was  Paul,  and  such  were  we.  God  was 
not  in  all  our  thoughts,  nor  did  we  desire  the  knowledge  of  his  ways. 
We  were  full  of  activity,  but  dead  to  God,  and  dead  in  sin.  We  love 
pleasure,  but  were  averse  to  the  joys  of  the  gospel;  delighted  in  society, 
but  not  in  fellowship  with  God,  and  with  his  people.  But  it  is  not 
so  now;  if  we  are  Christians,  "old  things  have  passed  away,  and  all 
things  are  become  new."  Of  the  Saviour  we  can  now  say,  "  Thy  name 
is  as  ointment  poured  forth. — One  thing  have  I  desired  of  the  Lord,  and 
that  will  I  seek  after;  that  I  may  dwell  in  the  house  of  the  Lord  all  the 
days  of  my  life,  to  behold  the  beauty  of  the  Lord  and  inquire  in  his 
temple." 

3.  We  were  in  the  broad  road  that  leadeth  to  destruction,  each  in 
his  own  way,  some  in  this  course  and  some  in  that,  but  all  walking 
"  according  to  the  course  of  this  world."  Now,  if  we  have  em- 
braced the  gospel,  we  are  in  the  "  narrow  path  that  leadeth  unto  life," 
We  "  are  no  more  strangers  and  foreigners,  but  fellow  citizens  with  the 
saints,  and  of  the  household  of  God."  We  were  "  once  afar  ofi",  but  are 
now  made  nigh;"  "  heirs  of  God,  and  joint  heirs  with  Christ  Jesus." 
We  live  *'  in  hope  of  eternal  life,  which  God,  that  cannot  lie,  promised 
before  the  world  began."  In  the  present  life  we  are  subject  in- 
deed to  the  common  lot  of  all  men,  and  "  it  doth  not  yet  appear  what 


SALVATION  BY  GRACE  ALONE.  5^ 

we  shall  be:"  but  God  hath  already  forgiven  us  all  trespasses,  and  justi- 
tified  us  freely  by  his  grace :  and  ^'  we  know  that  when  Christ,  who  is 
our  life,  shall  appear,  we  shall  be  like  him,  for  w^e  shall  see  him  as 
he  is." 

Besides  this,  Paul  was  a  Minister,  and  an  Jiposlle  of  Christ:  and 
what  he  was  in  this  respect  will  apply  to  us  in  different  degrees.  Not 
that  we  are  apostles,  nor  all  pastors  and  teachers;  but  God  hath  given 
us  gifts  severally  as  he  will,  and  what  we  are  in  this  respect  we  are  by 
the  grace  of  God.  Paul  accounted  it  great  grace  that  he  was  put  into 
the  ministry,  to  "  preach  among  the  gentiles  the  unsearchable  riches 
of  Christ."  Ephes.  iii.  8;  2  Tim.  i.  12. 

More  particularly,  there  were  several  things  in  Paul's  character  and 
conduct  which  we  must  briefly  notice: 

(1.)  His  ^ui^Xd^v  diligence,  for  he  laboured  more  abundantly  than  all 
the  apostles.  Yet  he  was  not  disposed  to  ascribe  this  to  himself;  but 
by  "  the  grace  of  God,"  says  he,  "  I  am  what  I  am."  If  we 

possess  any  measure  of  the  same  spirit,  let  us  not  boast,  but  ascribe  it 
also  to  the  same  distinguishing  grace  and  mercy.  Besides,  what  are 
all  our  labours,  compared  with  his ! 

(2.)  His  perseverance  in  the  work,  notwithstanding  the  persecutions 
and  the  difficulties  he  had  to  meet  with.  When  stoned,  and  taken  up 
for  dead,  he  went  on  with  his  work,  as  soon  as  he  revived,  as  if  nothing 
had  happened  to  him.  2  Cor.  xi.  23 — 28.  Most  men  would  have 
ascribed  all  this  to  natural  fortitude  and  courage,  but  Paul  ascribes  it 
to  quite  another  cause,  as  we  see  in  the  text  before  us. 

(3.)  Paul  was  eminently  successful  in  his  work,  as  well  as  diligent 
and  laborious.  His  preaching  in  every  place  was  made  the  "power  of 
God  unto  salvation,"  and  a  savour  of  the  name  of  Christ  was  spread 
abroad.  2  Cor.  ii.  14.  In  our  little  success  we  are  apt  to  be 

elated,  but  let  us  remember  him  who,  while  employed  in  subduing 
thousands  to  the  obedience  of  Christ,  felt  that  he  himself  was  nothing, 
and  that  Christ  was  "all  in  all."   1  Cor.  iii.  5 — 7. 

II.  Inquire  whence  it  appears  that  "by  the  grace  of  God,"  Paul 
was  what  he  was,  both  as  a  Christian  and  as  an  apostle  of  the  Lord 
Jesus. 

1.  He  would  never  have  become  a  Christian  of  his  own  accord 
merely,  but  would  have  gone  on  from  bad  to  worse,  until  his  end  had 
been  destruction.  Nor  did  any  one  ever  become  such,  merely  of 
his  own  will.  It  is  "  by  the  grace  of  God,"  and  by  that  alone  in  the 
strictest  sense.  Not  that  we  need  the  Holy  Spirit  only,  to  aid  our 
endeavours  to  repent  and  believe  the  gospel,  or  that  his  assistance  is 
rendered  effectual  by  the  efforts  of  our  own  will;  but  repentance  and 
faith  are  so  entirely  the  product  of  divine  grace,  that  they  have  no 
existence  whatever  without  it.  Those  who  believe  on  the  name  of 
Jesus,  are  born,  "  not  of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the 
will  of  man,  but  of  God."  John  i.  12,  13.  The  account  which  Paul 
gives  of  his  own  conversion,  including  that  of  all  others,  shows  that 


60  SALVATION  BY  GRACE  ALONE. 

while  he  acted  with  the  most  entire  freedom  in  choosing  Christ,  and 
in  serving  him  through  life,  he  was  wholly  indebted  to  the  grace 
of  God  for  such  an  inclination.  Ephes.  ii.  1 — 8;  Phil.  ii.  13:  2 
Tim.  i.  9. 

This  account  of  the  matter  agrees  with  general  expeinence,  and  is 
attested  by  innumerable  facts.  The  means  of  our  conversion  to  Christ 
may  have  been  various.  Some  have  been  first  awakened  by  parental 
instruction  and  admonition,  some  by  hearing  the  word,  some  by  soli- 
tary reflection,  some  by  the  conversion  of  others,  some  by  spiritual 
conversation,  and  others  by  afflictive  providences.  But  whatever 
have  been  the  means,  the  cause  is  one  and  the  same:  all  is  attributable 
to  the  grace  of  God,  and  to  that  only. 

2.  Paul  would  never  have  continued  a  Christian  of  his  own  ac- 
cord, or  if  left  entirely  to  himself  Notwithstanding  the  connexion 
between  regeneration  and  a  perseverance  to  eternal  life,  it  is  not 
because  a  departure  or  final  apostacy  from  the  faith  is  in  itself  im- 
possible; for  we  should  all  apostatize,  were  it  not  for  the  grace  of 
God.  The  spiritual  principle  implanted  in  us  is  not  necessarily  in- 
corruptible, but  is  rendered  so  by  the  continual  communications  of 
grace;  just  as  the  soul  is  rendered  immortal  by  the  constant  uphold- 
ing power  of  God,  who  "  only  hath  immortality  "  and  eternal  life. 

This  also  corresponds  with  experience  and  with  fact.  The  means 
by  which  we  have  been  enabled  to  persevere  are  various,  such  as  the 
motives  of  hope  and  fear  suggested  in  the  Scriptures,  private  prayer, 
public  ordinances.  Christian  fellowship,  and  reclaiming  visitations; 
but  the  cause  is  one,  the  grace  of  God,  and  that  alone.  But  for  this, 
our  propensity  to  depart  from  God  would,  in  a  thousand  instances, 
have  drawn  us  back  to  perdition.  He  it  is  that  keeps  us  from  fall- 
ing, and  shall  at  last  "present  us  faultless  before  the  presence  of  his 
glory  with  exceeding  joy."  Jude  24.  Consider  also  how  many  set 
out  in  the  ways  of  God  at  the  time  we  did,  or  at  an  earlier  or  later 
period,  who  have  since  turned  back,  and  walked  no  more  with  us. 
Oh  what  reason  to  weep  over  them;  and  at  the  same  time  to  say 
with  the  apostle,  "by  the  grace  of  God  I  am  what  I  am  !" 

3.  All  our  diligence  and  success  in  the  work  of  the  Lord,  what- 
ever it  may  be,  is  owing  to  the  same  cause.  It  is  the  grace 
of  God  that  has  led  us  into  "the  truth  as  it  is  in  Jesus,"  and  tbat  has 
kept  us  in  the  truth,  amidst  the  aboundings  of  error,  and  the  jarring 
opinions  of  speculative  men.  If  our  labours  have  been  effectual 
to  the  salvation  of  souls,  or  to  the  edifying  of  the  body  of  Christ,  it 
is  not  to  us  that  the  praise  is  due.  If  sinners  are  converted  by  our 
means,  it  is  not  we  that  convert  them,  but  God.  We  are  only  as  the 
rod  in  the  hand  of  the  prophet,  by  which  the  rock  was  smitten;  'f  the 
excellency  of  the  power  is  of  God,  and  not  of  us.''  2  Cor.  iv.  7;  x.  4. 

IMPROVEMENT. 

(1.)  Such  being  God's  system,  we  must  all  be  saved  in  this  way, 
jif  ever  we  be  saved.     The  foundation  of  the  sacred  edifice  was  laid 


Israel's  journey  through  the  wilderness.  61 

in  grace,  and  the  topstone  must  be  brought  forth  with  shoutings, 
"grace,  grace  unto  it."  This  will  be  the  song  of  heaven,  and  no  one 
can  sing  it  who  is  not  taught  to  ascribe  the  whole  of  his  salvation  to 
grace  alone. 

(2.)  Let  us  be  careful  to  learn  the  doctrine  of  grace  as  Paul  did, 
and  to  entertain  his  views  upon  the  subject.  His  doctrine  did  not 
tend  to  licentiousness,  did  not  soothe  or  flatter  the  minds  of  men,  or 
inflate  them  with  an  idea  of  their  own  sufiiciency.  On  the  contrary, 
its  tendency  was  to  humble  and  abase,  and  to  prostrate  the  sinner  in 
the  dust  before  God. 

(3.)  His  doctrine  of  grace  did  not  render  him  inactive,  does  not 
relax  our  obligations  to  obedience,  or  furnish  any  excuse  for  neglect 
of  duty.  It  was  taught  in  connexion  with  the  use  of  means,  it  was 
exemplified  by  the  most  seraphic  zeal  in  the  cause  of  God,  and  the 
most  incessant  labours  to  promote  the  best  interests  of  men. 


ISRAEL'S  JOURNEY  THROUGH  THE  WILDERNESS. 

O  God,  when  thou  wentest  forth  before  thy  people,  when  thou  didst  march  through 
the  wilderness ;  the  earth  shook,  the  heavens  also  dropped  at  the  presence  of  God  : 
even  Sinai  itself  was  moved  at  the  presence  of  God,  the  God  of  Israel. — Psalm 
Ixviii.  7,  8. 

The  psalmist  having  noticed  some  of  the  wonderful  works  of  God 
for  his  people,  takes  occasion  to  go  farther  back  into  the  history  of 
Israel,  and  to  sing  of  his  former  loving-kindnesses.  Fresh  mercies 
are  well  adapted  to  remind  us  of  former  ones,  which  should  not  be 
forgotten. 

The  God  of  Israel  is  here  represented  under  a  military  character, 
as  going  forth  at  the  head  of  a  numerous  army.  This  army  was 
Israel  coming  up  out  of  Egypt,  the  host  of  God  mustered  for  the 
battle.  The  description  is  very  majestic,  and  worthy  of  the  goings 
forth  of  a  God,  ver.  8.  The  march  of  the  great  conquerors  of  the 
earth,  with  their  mighty  armies,  produce  wonderful  effects,  and  con- 
vulsions among  the  nations.  But  here  "the  earth  shakes,  the  heavens 
also  drop  at  the  presence  of  God,  and  Sinai  itself  is  moved." 

The  text  evidently  refers  to  God's  appearing  on  Mount  Sinai,  at 
the  giving  of  the  law,  and  his  going  with  Israel  through  the  wilder- 
ness. The  account  given  by  Moses,  in  Exodus  xix.  9,  17,  IS,  is  in 
full  accordance  with  the  text.  In  the  same  sublime  manner  it  is 
described  by  the  psalmist  in  another  place,  and  also  by  one  of  the 
minor  prophets.   Psal.  cxiv. ;  Heb.  iii.  3 — 7. 

I.  Offer  some  general  remarks  upon  the  subject. 

1.  Though  God  is  always  glorious  in  himself,  yet  there  are  times 
especially  when  he  manifests  his  glory,  and  when  he  may  be  said 
to  "  go  forth,"  like  a  mighty  monarch,  rising  from  his  seat,  or  like  a 
conqueror  going  forth  to  battle.   Hah,  iii.  3.  His  goings  forth 


62  Israel's  journey  through  the  wilderness. 

were  seen  in  the  creation  of  the  world,  which  displayed  "  his  eternal 
power  and  godhead."  When  he  went  forth  for  the  destruc- 

tion of  the  old  world,  his  awful  justice  was  displayed  in  bringing  a 
flood  upon  the  ungodly.  His  goings  forth  also  were  seen  in  the  re- 
demption of  Israel  out  of  Egypt,  when  he  brought  them  out  "with 
a  high  hand,  and  an  outstretched  arm;"  and  in  the  same  act  both  saved 
his  people,  and  destroyed  their  enemies.  In  our  redemption 

by  the  cross  of  Christ,  there  was  an  awful  display  of  his  justice,  but 
of  justice  blended  with  the  tenderest  mercy,  such  as  had  never  been 
seen  in  any  of  his  former  works.  God  will  go  forth  more  still 

in  the  last  day,  when  his  "  fury  shall  be  poured  out  like  fire.'^  At 
the  giving  of  the  law  Sinai  was  moved,  and  the  mountain  burned 
with  fire ;  but  when  the  sentence  of  that  law  shall  be  executed  upon 
the  finally  impenitent,  the  "  earth  shall  be  removed  like  a  cottage, 
and  it  shall  fall,  and  not  rise  again."  Isai.  xxiv.  19,  20. 

2.  When  God  went  forth  with  Israel,  it  was  in  a  way  of  mercy 
and  goodness,  as  well  as  of  awful  majesty.  We  seldom  hear 
of  the  goings  forth  of  the  great  ones  of  the  earth,  unless  it  be  to  make 
conquests,  and  to  fill  the  world  with  misery :  but  it  is  not  so  here. 
"  The  earth  shook,  and  the  heavens  dropped  ;"  but  it  was  at  "  the 
presence  of  God,  the  God  of  Israel,"  being  unable  to  sustain  the  ap- 
proach of  infinite  Majesty.  The  power  of  God  is  exercised 
in  a  way  of  righteousness,  and  therefore  is  matter  of  joy,  and  not  of 
terror,  to  the  righteous.  His  goings  forth  are  a  terror  only  to  the 
wicked. 

3.  God  did  not  go  forth  merely  to  display  his  greatness,  but  to 
afford  protection  to  Israel.    "  Thou  wentest  forth  before  thy  people,''^ 

Here  was  no  empty  parade,  or  pomp,  or  show;  but  power 
exercised  in  a  way  of  mercy.  It  was  the  conduct  of  the  gentle 
shepherd,  going  before  his  flock,  as  their  guardian  and  their  guide. 

We  may  here  observe  how  the  Scriptures  delight  in  blend- 
ing the  most  awful  grandeur  with  infinite  condescension,  pity,  and 
compassion;  it  is  therefore  no  wonder  that  these  attributes  are  so 
often  united  in  the  character  of  the  great  Redeemer.  Isai.  xl.  10,  11. 
God  is  represented  in  the  text  as  a  mighty  conqueror, 
marching  at  the  head  of  an  army  against  his  enemies;  and  at  the 
game  time  as  a  shepherd,  guarding  his  flock,  and  walking  before 
them.   Psal.  Ixxvii.  16 — 20. 

4.  When  God  manifested  his  glory  on  behalf  of  his  people,  it  was 
at  a  time  when  they  most  needed  his  protection  and  support.  "  Thou 
didst  march  through  the  wiiderness.'^  Moses  feared  to 
enter  on  this  expedition,  unless  Hobab  would  go  with  him,  and  be 
unto  him  "instead  of  eyes;"  and  afterwards,  unless  the  Lord  would 
send  an  angel  before  him,  or  would  go  himself.  "  If  thy  presence  go 
not  with  us,  carry  us  not  up  hence."  And  the  Lord  said,  "  I  will 
send  mine  angel  before  thee."  Israel's  path  was  through  a 
waste  howling  wilderness;  they  knew  not  the  way,  and  were  in 
danger  on  every  side:  but  God  himself  would  go  with  them,  and 
would  protect  them  both  in  front  and  rear.  Isai.  lii.  12. 


Israel's  journey  through  the  wilderness.  65 

5.  He  did  all  this  as  "  the  God  of  IsraeV^  He  remembered  his 
holy  covenant  with  Abraham,  Isaac,  and  Jacob,  and  would  keep  it 
with  their  posterity.  He  had  also  taken  Israel  to  be  his 

peculiar  people,  had  redeemed  them  out  of  Egypt,  and  made  a  cove- 
nant with  them  at  Sinai;  and  now  he  will  be  their  God  for  ever. 
Amidst  the  terrors  of  the  .holy  mount,  while  all  nature 
seemed  convulsed  at  the  presence  of  Jehovah ;  what  fear,  what  re- 
verence and  love  must  be  excited  by  the  assurance,  that  this  God  was 
"the  God  of  Israel;"  theirs  by  covenant,  by  promise,  and  by  oath! 

II.  Apply  the  subject  to  ourselves. 

1.  What  God  was  to  Israel  in  the  wilderness,  he  is  to  his  people 
now.  We  have  a  wilderness  to  pass  through  as  well  as 
they,  as  dreary,  as  desolate,  and  as  full  of  dangers;  "  a  dry  and  thirsty 
land  where  no  water  is,"  and  where  many  have  been  discouraged  be- 
cause of  the  way.  But  the  Captain  of  our  salvation  marches  before 
us,  and  leads  us  on  to  victory.  All  that  are  going  up  from  Egypt 
to  Canaan  have  him  for  their  guardian  and  their  guide.  God 
is  still  going  forth  for  his  church  in  the  wilderness,  and  will  never 
leave  it  till  the  ark  is  safe  over  Jordan.  He  knows  what  enemies 
there  are  to  his  cause,  and  he  will  defend  it :  "  he  shall  smite  through 
kings  in  the  day  of  his  wrath."  The  Lord's  host  need  not  fear  being 
overcome,  while  he  is  at  the  head;  nor  let  the  little  flock  fear  being 
lost  in  the  wilderness,  while  the  Shepherd  goes  before  it. 

2.  What  the  effects  of  the  divine  presence  were  upon  the  natural 
world,  such  also  will  be  its  effects  upon  the  moral  ivorld : 

When  God  marched  before  his  people,  "  the  earth  shook,  and  Sinai 
was  moved  :"  and  this  was  prefigurative  of  what  should  be  hereafter, 
Paul  reasons  upon  this  subject  in  Heb.  xii.  26  :  and  shows  that  the 
shaking  of  Mount  Sinai  denoted  the  total  dissolution  of  the  Jewish 
economy.  The  goings  forth  of  the  God  of  Israel  were  at- 

tended with  awful  convulsions  in  the  world  of  nature ;  and  his  march- 
ing before  his  people  now  is  attended  with  great  commotions  in  the 
political  and  moral  world.  What  are  all  the  convulsions  of  king- 
doms and  empires  for  many  years  past,  but  the  ejQfects  of  God's 
marching  through  the  wilderness  before  his  people?  He  is  now 
preparing  a  place  for  the  ark  to  rest  in,  and  at  his  presence  the  na- 
tions tremble.  But  let  not  his  people  be  afraid,  though  the  earth  be 
removed,  and  the  mountains  be  carried  into  the  midst  of  the  sea, 
Psal.  xlvi.  1,  2.  » 

3.  If  his  goings  forth  are  so  awful  now,  what  will  they  be  in  the 
end  of  the  world.  If  his  going  forth  to  redeem  his  people  be  such, 
what  will  it  be  when  he  shall  go  forth  to  destroy  his  enemies.  That 
will  be  the  great  and  terrible  day  of  the  Lord ;  and  who  may  abide 
his  coming.  A  fiery  flame  shall  issue  before  him,  and  it  shall  be 
very  tempestuous  round  about.  What  then  will  the  wicked  do,  and 
whither  flee  for  safety.  Shall  the  rocks  hide  or  the  mountains  cover 
them  from  the  presence  of  Him  that  sitteth  upon  the  throne,  and 


64  CONFORMITY  TO  CHRIST 

from  the  wrath  of  the  Lamb  !  Yet  in  that  day  "  the  Lord  will 

be  the  hope  of  his  people,  and  the  strength  of  the  childreri  of  Israel." 
Joel  iii.  16. 

4,  What  then  shall  we  think  of  those  who  remain  unmoved  and 
insensible^  2iVs\\dL^\.  such  scenes  of  awful  grandeur?  Shall  the  earth 
tremble,  and  the  heavens  bow  down;  and  we  remain  careless  and 
unconcerned  ?  How  many  of  God's  goings  forth   have  we 

witnessed,  both  in  a  way  of  judgment  and  of  mercy  !  and  shall  all 
this  be  utterly  in  vain  ?  We  have  also  seen  the  wonderful 

displays  of  love  in  providing  a  Saviour,  in  afibrding  us  a  preached 
gospel,  fraught  with  "exceeding  great  and  precious  promises:"  and 
"  how  then  shall  we  escape,  if  we  neglect  so  great  salvation  !" 


CONFORMITY  TO  CHRIST  THE  ESSENCE  OF  TRUE 

RELIGION. 

My  little  children,  of  whom  I  travail  in  birth  again  until  Christ  be  formed  in  you. — 

Galatians  iv.  19. 

It  is  usual  with  the  apostles,  when  speaking  of  their  instrumen- 
tality in  the  conversion  of  sinners,  to  consider  themselves  as  their 
s.piritual  fathers,  having  begotten  them  by  the  gospel.  Hence  Paul 
looks  on  these  Galatians  as  a  part  of  his  own  family,  as  '<his  little 
children,"  for  whose  welfare  he  is  most  anxiously  concerned.  From 
the  commencement  of  their  profession  he  had  watched  over  them 
with  great  jealousy,  had  often  prayed  and  wept  on  their  behalf,  and 
been  extremely  solicitous  about  the  issue;  so  much  so  that  he  com- 
pares his  state  of  mind  to  the  pains  and  sorrows  of  a  woman  in  labour. 
After  having  felt  so  much  on  their  account,  the  apostle  at  length  in- 
timates that,  owing  to  their  degeneracy,  he  had  his  labour  and  travail 
to  undergo  again,  until  Christ  were  really  formed  in  them. 

Two  things  require  attention — the  nature  of  true  conversion,  and 
the  danger  of  spiritual  declension. 

I.  The  nature  of  genuine  religion  :  it  is  to  have  "  Christ  formed  in 
us." 

This  mode  of  expression  seems  to  allude  to  the  common  resem- 
blance of  children  to  their  parents,  whose  very  image  may  be  seen 
in  the  features  of  the  child;  and  it  was  Paul's  concern  that  Christ 
might  be  so  formed  in  the  Galatian  converts,  that  his  image  might 
evidently  appear  in  them. 

This  account  of  true  religion  is  very  different  from  our  being 
merely  called  after  his  na7ne:  yet  this  is  all  that  is  pretended  by  the 
greater  part  of  those  who  pass  for  Christians.  Such  perhaps  were 
many  of  those  at  Antioch,  who  first  bore  that  honourable  appellation. 
Acts  xi.  26. 

This  description  of  true  religion  is  also  very  different  from  our 


THE   ESSENCE  OF  TRUE  RELIGION.  65 

merely  putting  on  a  profession  of  Christianity:  it  is  being  really  like 
Christ,  having  the  same  mind  that  was  in  him. 

In  illustrating  the  nature  of  genuine  religion,  it  might  be  expected 
that  we  should  enumerate  the  various  graces  as  essential  parts  of  it; 
but  they  all  bear  a  relation  to  Christ,  and  he  is  the  pattern  of  them  all. 

Particularly — 

1.  Christ  is  the  model  of  all  the  graces,  and  our  souls  are  to  be 
formed  into  his  likeness.  There  are  other  models  of  moral 
excellence,  but  Christ  is  the  substance,  the  perfection  of  them  all. 

God's  law  written  in  the  heart  is  one  of  these;  but  Christ 
is  a  living  transcript  of  that  law:  in  him  it  was  entirely  and  perfectly 
fulfilled.  The  moral  perfections  of  the  divine  nature  are 

another  model  to  which  we  are  to  be  conformed  in  our  measure  and 
degree.  Man  was  originally  created  after  the  image  of  God  in  right- 
eousness and  true  holiness.  But  Christ  is  the  image  of  the  invisible 
God,  the  effulgence  of  his  glory,  and  the  express  resemblance  of  his 
person.  The  gospel  also  is  a  model,  after  which  believers 

are  to  be  formed:  but  Christ  is  the  sum  and  substance  of  the  gospel. 
Much  is  said  of  the  truth  dwelling  in  us,  and  our  being 
begotten  by  the  word  of  truth:  but  Christ  is  truth   itself,  the  very 
essence  of  all  that  is  revealed.  The  substance  of  all  true 

religion  is  love  to  God  and  man;  this  is  universal  holiness.  But  the 
apostle,  when  exhorting  to  this,  calls  it  a  ''putting  on  of  Christ;'^  so 
that  a  resemblance  to  him  is  the  sum  of  all  holiness.  To 

have  "  Christ  formed  in  us,^'  is  that  which  includes  all  the  rest,  and 
gives  a  perfect  identity  to  true  religion. 

2.  Christ  is  the  life  of  all  the  graces,  as  well  as  the  model  of  them. 

They  are  what  they  are  in  virtue  of  our  union  and  com- 
munion with  him:  they  have  no  subsistence  separate  from  him.  As 
inherent  in  us  they  would  fail  and  die:  it  is  the  vine  living  in  the 
branches  that  makes  them  fruitful:  apart  of  him  they  are  nothing. 
Hence  those  expressive  forms  of  speech  used  by  the  apos- 
tle, when  speaking  of  himself  and  of  his  own  attainments:  "I  live, 
yet  not  I,  but  Christ  liveth  in  me  :  I  can  do  all  things  through  Christ 
strengthening  me:  be  strong  in  tlie  Lord,  and  in  the  power  of  his 
might:  by  the  grace  of  God  I  am  what  I  am.^'  To  have 

Christ  in  us,  is  to  have  life  in  us.  1  John  v.  12.  It  is  his  dwelling 
in  us  that  keeps  all  the  graces  alive,  and  in  full  exercise.  Ephes.  iii, 
17—19. 

3.  The  relation  they  hear  to  him  is  that  which  constitutes  their 
value  and  importance:  all  is  derived  from  hence.  Spiritual 
knowledge  is  of  great  importance,  having  the  promise  of  eternal  life; 
but  Christ  is  the  object  of  it.   John  xvii.  2  ;  Phil.  iii.  8. 

Great  things  are  ascribed  to  faith  ;  it  is  that  which  justifies  and  saves; 
but  it  is  wholl}^  on  account  of  the  relation  that  faith  bears  to  Christ. 
Love  or  charity  is  said  to  be  the  greatest  of  all  the  graces; 
but  "if  any  man  love  not  our  Lord  Jesus  Christ,'^  it  is  all  nothing. 
1  Cor.  xvi.  22.  Hope  is  that  also  by  which  we  are  saved ; 

VOL.  n. — 9 


€6  CONFORMITY  TO  CHRIST,  TRUE  RELIGION. 

but  Christ  is  the  foundation  of  all  hope,  and  it  is  otherwise  of  no  value. 
Isai.  xxviii.  16.  If  the  person  and  the  work  of  Christ  are 

left  out  of  our  religious  system,  or  occupy  only  a  subordinate  place, 
our  religion  is  all  a  dream. 

4.  The  motives  to  the  exercise  of  the  graces  are  chiefly  derived 
from  Christ.  The  practice  of  universal  holiness  is  generally 

enforced  by  motives  or  reasons  drawn  from  the  doctrine  of  Christ's 
mediation.  Our  being  crucified  to  the  world,  and  the  world^to 

us,  is  by  the  cross  of  Christ.  Gal.  vi.  14.  Living  to  God,  and  heaven- 
ly-mindedness,  are  enforced  by  motives  drawn  from  his  resurrection 
and  ascension  to  glory.  Col.  iii.  2.  The  commonest  duties  of  the  Chris- 
tian life  are  likewise  enforced  in  the  same  way;  as  humility,  charity 
and  beneficence.  Phil.  ii.  7;  2  Cor.  viii.  9.  Hence  it  is  that  the  sum 
and  substance  of  true  religion  consists  in  Christ's  being  "formed  in 
us,'.'  or  our  bearing  a  strict  resemblance  to  his  moral  attributes.  Ephes. 
iv.  13. 

II.  Consider  the  danger  of  spiritual  declension,  so  as  to  need  that 
Christ  should  as  it  were  be  '' formed  in  us  again." 

The  image  of  Christ  may  be  so  far  effaced  from  the  soul  as  to  be 
scarcely  visible,  and  so  as  to  require  to  be  retraced  by  the  hand  of  the 
great  artist,  whose  agency  is  sufficient  to  revive  and  to  restore.  The 
Galatians  had  lost  much  of  the  divine  impress  by  departing  from  the 
doctrines  of  Christ,  and  giving  heed  to  false  teachers.  We  also  are  in 
danger  of  such  degeneracy  by  a  departure  from  the  truth,  or  from  the 
spirit  of  the  gospel,  as  well  as  from  other  causes. 

1.  It  is  a  matter  of  fact  tliat  some  who  once  bid  fair,  and  "  did  run 
well,"  have  gone  off  from  the  gospel.  They  have  slighted 
the  manna,  and  accounted  it  light  food;  have  lusted  after  some  new 
conceit  and  forsaken  their  own  mercies.  How  many  have 
turned  aside  to  error,  and  followed  those  who  have  perverted  the  right 
ways  of  the  Lord,  The  connexion  between  truth  and  holiness 
is  inviolable,  and  a  departure  from  the  former  is  inevitably  attended 
with  a  declension  in  spirituality  and  heavenly-mindedness. 

2.  Some  who  have  not  erred  in  theory,  have  gone  into  the  world; 
have  lost  all  relish  for  serious  and  experimental  piety,  and  have  no 
heart  for  spiritual  conversation.  The  cares  of  life  and  the  de- 
ceitfulness  of  riches  have  choked  the  word,  and  it  is  become  unfruit- 
ful. Nothing  of  Christ  is  now  to  be  seen  in  them  but  the  name.  A 
worldly  spirit  has  been  like  a  worm  at  the  root  of  the  gourd,  it  has  in- 
sensibly eaten  up  all  the  vitals  of  godliness. 

If  ever  we  be  recovered  from  these  spiritual  decays,  it  must  be  by 
going  over  the  ground  again.  Ministers  must  begin  their  work  afresh, 
must  "travail  in  birth  again,"  must  dwell  upon  first  principles,  and 
lay  again  the  foundation  of  "  repentance  from  dead  works,  and  of  faith 
towards  God."  Heb.  vi.  1.  Backsliders  must  do  the  same;  they  must 
go  to  the  cross  of  Christ  afresh,  as  Jonah  looked  again  towards  the 
holy  temple. 


(  "  ) 


MYSTERIES  OF  PROVIDENCE  AND  GRACE. 

O  the  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of  God!  how  unsearcha- 
ble are  his  judgments,  and  his  ways  past  finding  out! — Romans  xi.  33. 

It  is  a  profoundly  important  subject  on  which  the  apostle  is  here 
discoursing,  namely,  God's  casting  away  the  Jews,  and  admitting  the 
gentiles  into  the  Christian  church.  Paul,  though  inspired,  cannot 
fathom  the  depth  of  this  design:  he  can  only  stand  as  it  were  upon  the 
shore,  and  admire  the  vast  abyss:  and  if  angels  had  been  employed  in 
a  similar  meditation,  they  would  have  united  with  him  in  the  same 
language. 

All  therefore  that  we  can  possibly  attempt  on  this  subject,  is  only 
to  view  it  for  the  purpose  of  exciting  our  admiration  also,  without 
pretending  to  explain  what  is  incomprehensible. 

I.  Offer  a  few  remarks  on  the  terms  of  the  text. 

1.  The  things  which  principally  attract  attention  are  the  wisdotn 
and  knowledge  of  God.  The  knowledge  of  God  denotes  his 
perfect  acquaintance  with  all  things  past,  present,  and  to  come.  The 
wisdom  of  God  consists  in  the  disposal  and  arrangement  of  all  things 
for  the  accomplishment  of  his  designs.  Knowledge  in  creatures 
may  exist  with  but  little  wisdom,  and  wisdom  with  but  little  infor- 
mation. But  with  God  every  thing  is  naked  and  open,  and  his  un- 
derstanding is  infinite:  he  is  never  at  a  loss  to  know  what  to  do,  and 
how  to  dispose  of  every  thing  to  the  greatest  good. 

2.  The  wisdom  and  knowledge  of  God  are  especially  displayed  in 
his  judgments  and  mercies,  with  respect  to  the  dispensation  of  the 
gospel.  God  is  infinitely  wise  in  all  his  works,  but  in  the  great 
work  of  redemption  he  hath  abounded  toward  us  in  all  wisdom  and 
prudence;  and  in  the  dispensation  of  the  gospel  there  is  a  marvellous 
display  of  these  attributes,  especially  in  the  "goodness  and  severity 
of  God  "  towards  Jews  and  gentiles.  His  awful  judgments  on  the 
unbelieving,  and  his  tender  mercy  to  them  that  receive  the  truth,  are 
adapted  to  fill  us  with  holy  reverence  and  fear. 

3.  The  wisdom  and  knowledge  of  God  are  here  expressed  by  seve- 
ral terms,  tending  to  convey  a  fulness  of  meaning,  and  to  heighten 
our  admiration.  The  apostle  calls  it  "the  depth  of  the  riches," 
both  of  the  wisdom  and  knowledge  of  God,  and  declares  it  to  be  "  un- 
searchable and  past  finding  out."  We  cannot  trace  the  conduct  of 
God;  his  "path  is  in  the  great  waters,  and  his  footsteps  are  not  known." 
We  are  unable  to  form  any  thing  like  a  judgment  of  the  reason  of  his 
dispensations,  except  as  they  are  gradually  unfolded  to  us  by  subse- 
quent events. 

II.  Notice  the  examples  of  wisdom  and  knowledge  here  referred  to, 
as  illustrative  of  the  text. 

In  general  it  respects  the  dealings  of  God  with  Jews  and  gentiles; 


6S  MYSTERIES  OF  PROVIDENCE  AND  GRACE. 

and  there  are  three  things  in  particular  which  may  be  selected  from 
the  context,  as  highly  interesting  and  important. 

1.  God's  causing  the  unbelief  of  the  one  to  be  the  occasion  of  good 
to  the  other.  This  is  an  instance  of  the  unsearchable  riches  of  his 
vvisdoin  and  knowledge.  First  the  gentiles  "  believed  not  God" 
for  some  thousands  of  years,  ver.  30;  and  God's  passing  them  over 
was  the  occasion  of  good  to  Israel,  for  that  was  the  time  of  Israel's 
**  fulness.''  At  length  Israel  sinks  into  unbelief,  and  that  be- 
comes the  occasion  of  salvation  to  the  gentiles.  This  is  expressed  by 
the  casting  of  them  off,  as  the  reconciling  of  the  world;  and  the  fall 
of  them,  as  the  enriching  of  the  gentiles,  ver.  12,  15.  This  affecting 
truth  was  illustrated  b}^  our  Lord  in  the  parable  of  the  supper,  where 
the  rejection  of  the  gospel  by  the  Jews  became  the  occasion  of  its 
being  sent  to  the  gentiles.     Matt.  xxii. 

2.  The  wisdom  of  God  is  seen  in  his  so  ordering  and  overruling  the 
condition  of  both  as  to  provoke  each  other  to  emulation. 

The  gentiles  were  first  excited  by  the  believing  Jews,  who  carried  the 
gospel  into  the  heathen  world;  and  now  the  Jews  are  to  be  excited 
by  the  gentiles,  who  are  seeking  to  disseminate  the  gospel  in  all  na- 
tions, and  are  anxiously  concerned  for  the  restoration  and  salvation  of 
Israel.  In  such  a  view  of  the  mysteries  of  providence  and  of  grace, 
who  can  help  exclaiming,  "Oh  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God." 

3.  The  mystery  also  appears  in  God's  timing  both  his  judgments 
and  his  mercies,  so  as  to  cause  both  Jews  and  gentiles  to  feel  their 
dependence  upon  him,  and  their  obligation  to  one  another. 

If  the  gentiles  had  not  been  left  in  unbelief,  and  without  the  gospel, 
it  would  not  have  been  known  bi)t  that  the  world  by  wisdom  might 
have  come  to  the  knowledge  of  God;  but  time  was  given  to  demon- 
strate the  fallacy  of  such  a  hope,  when  God  suffered  all  nations  to 
walk  in  their  own  way.  Acts  xviii.  26,  27;  1  Cor.  i.  21.  Neither 
would  they  have  felt  indebted  to  the  Jews  for  the  knowledge  of  sal- 
vation, "  though  their  debtors  they  were."  So,  on  the  contrary, 
if  the  Jews  had  not  been  left  in  unbelief  as  afterwards  they  were,  their 
salvation  would  not  have  appeared  so  eminently  of  grace.  They 
would  have  thought  it  almost  impossible  but  that  they  should  believe^ 
with  such  a  flood  of  evidence  before  them:  but  *'  God  hath  concluded 
them  all  in  unbelief,  that  he  might  have  mercy  upon  all."  The  sal- 
vation of  both  Jews  and  gentiles  is  now  most  manifestly  a  matter  of 
mere  grace.  Neither  would  the  Jews  have  felt  indebted  to  the  gen- 
tiles as  now  they  will  do,  if  we  become  the  means  of  their  salvation, 
and  they  should  obtain  mercy  through  our  having  found  mercy,  ver. 
31.  Now  what  an  amazing  compass  of  design  there  was  in 
all  this:  how  it  tends  to  humble  both  Jews  and  gentiles  in  the  sight  of 
God,  and  to  endear  them  to  one  another  as  the  means  of  each  other's 
salvation! 

III.  Apply  the  subject  to  ourselves,  and  see  what  we  can  learn 
from  it. 


IMPROVEMENT  OF   TIME.  (i9 

1.  Let  us  inquire  whether  there  be  not  simiiar  goodness  and  se- 
verily  manifested  in  the  dispensation  of  providence,  and  for  similar 
purposes.  Great  "goodness'^  has  been  shown  to  Britain  in 
sending  us  the  gospel  at  a  very  early  period,  and  continuing  it  amongst 
us  to  this  day;  but  great  "  severity  ^'  to  other  nations,  in  concluding 
them  in  a  state  of  unbelief,  ver.  32.  On  the  other  hand,  while 
the  gospel  is  sent  to  this  country,  there  are  great  multitudes  amongst 
us  who  still  remain  in  unbelief,  and  to  whom  the  arm  of  the  Lord  is  not 
revealed:  yet  in  the  meantime  many  of  the  poor  heathen  receive  the 
gospel,  and  are  entering  into  the  kingdom  of  heaven  before  us. 

The  injured  Africans  have  often  been  looked  down  upon  with  con- 
tempt, as  an  inferior  race  of  men;  yet  many  of  them  received  the 
truth,  believe  and  are  saved  ;  and  those  whom  we  have  oppressed  and 
enslaved,  are  entering  into  the  liberty  of  the  children  of  God. 
There  is  also  great  goodness  towards  some  churches  and  congregations, 
which  have  enjoyed  much  spiritual  prosperity:  yet  multitudes  of  in- 
dividuals among  them  still  remain  in  ignorance  and  unbelief,  and  have 
not  seen  when  good  cometh.  Jer.  xvii.  6.  God  also  removes 

the  ark  and  the  candlestick  frcwn  one  place  to  another,  now  illumina- 
ting the  east  and  the  west,  and  alternately  leaving  them  in  darkness  : 
and  all  this  to  humble  us  before  him,  and  to  fill  us  with  admiration. 
"  How  unsearchable  are  his  judgments,  and  his  ways  past  finding  out!" 

2.  Learn  to  recognise  the  hand  of  God  in  all  that  befalls  us,  both 
of  good  and  evil.  The  less  we  think  of  second  causes  the  better, 
and  the  more  we  shall  see  of  God.   Gen.  1.  20. 

3.  This  subject  may  teach  us  to  be  reconciled  to  the  dispensations 
of  providence,  however  dark  or  mysterious.  Many  events  befall  us 
which  we  cannot  comprehend,  but  we  may  rest  assured  that  whatever 
God  permits  is  for  some  wise  end.  It  will  be  so  to  others,  and  also 
to  us,  if  we  love  God,  and  are  *Hhe  called  according  to  his  purpose." 

He  will  not  cast  away  his  people  whom  he  foreknew.  Rom. 
viii.  2S',  xi.  2. 


IMPROVEMENT  OF  TIME. 

Redeeming  the  time,  because  the  days  are  evil. — Ephesians  v.  16. 

Amongst  all  the  talents  that  God  has  committed  to  our  trust,  time 
is  one  of  the  most  important.  Our  years  are  passing  away  like  a  tale 
that  is  told,  but  they  will  come  to  some  account  at  last;  and  if  every 
day  and  hour  bears  a  relation  to  eternity,  we  cannot  be  too  watchful 
over  the  lapse  of  time,  and  the  manner  in  which  it  is  employed. 

The  text  exhorts  us  to  "  redeem  "  it,  to  recover  or  retrieve  what 
is  lost.  There  is  a  sense  indeed  in  which  this  would  be  impossible, 
seeing  that  time  cannot  be  recalled :  but  it  may  be  redeemed  by  making 
the  best  use  of  what  remains,  and  this  is  what  the  text  intends. 

1.  Consider  what  is  implied  in  the  exhortation,  namely,  that  much 
of  our  time  has  been  lost,  or  spent  in  vain. 


70  '  IMPROVEMENT   OF    TIME. 

A  great  deal  of  it  has  run  to  waste,  and  come  to  nothing.  This  is 
true  of  all,  even  of  the  most  diligent  and  watchful.     For  example — 

1.  All  the  time  that  has  been  spent  in  the  service  of  sin  and  Satan 
is  lost,  and  worse  than  lost.  In  this  respect  we  lived  in  vain, 
and  might  as  well  not  have  lived  at  all.  We  had  the  same  opportuni- 
ties of  spiritual  improvement  then  as  now,  the  same  means  and  the 
same  motives;  but  all  to  no  purpose.  The  door  of  faith  stood  open, 
but  we  cared  not  to  enter  in;  all  our  mercies  and  advantages  were 
like  a  price  in  the  hands  of  a  fool  to  get  wisdom,  but  who  had  no 
heart  for  it.  Some  lived  in  open  profaneness,  others  to  a  selfish 
end,  and  all  to  no  valuable  purpose;  nothing  was  done  for  God,  or  the 
best  interests  of  man.  Some  have  lived  many  years,  perhaps  the 
greater  part  of  life,  "without  God  in  the  world;"  and  all  the  first- 
fruits  were  thrown  away  and  lost.  Every  sinner,  while  such, 
is  a  blank  in  the  creation,  the  end  of  his  existence  is  not  answered: 
and  in  this  view,  what  a  source  of  bitter  reflection  is  furnished  by  the 
remembrance  of  the  days  of  our  vanity! 

2.  All  the  time,  even  since  our  conversion,  in  which  we  have  not 
lived  to  God,  is  as  good  as  lost.  *  Alas,  how  much  time  has 
been  squandered  away  in  sinful  indulgences  and  carnal  ease,  in 
sloth  and  negligence.  Oh  how  much  more  might  we  have  known 
of  the  mind  of  God,  and  done  for  his  glory,  than  we  have  done. 
Some  have  wasted  their  time  in  frivolous  amusements,  which  will  not 
bear  reflection;  others  in  fruitless  cares,  pouring  overpast  troubles 
which  admit  of  no  remedy,  and  dreading  future  ills  which  may  never 
come  to  pass.  Some  have  consumed  the  greater  part  of  their 
time  in  the  eager  pursuits  of  business,  and  hoarding  up  wealth,  not 
knowing  who  shall  gather  it.  In  short,  all  that  time  which  has 
been  spent  in  seeking  our  own  interest,  rather  than  the  interest  and 
the  glory  of  Christ,  is  wasted  and  lost.  We  are  his  servants,  and  not 
our  own;  our  time  and  our  all  is  his;  and  if  not  devoted  to  his  service, 
will  turn  to  a  dreadful  account. 

II.  Inquire  in  what  way  we  are  exhorted  to  redeem  time,  or  recover 
what  is  past. 

In  general,  it  is  to  make  the  best  use  of  what  remains.  Here  a 
few  directions  will  be  needful — 

1.  Let  us  see  that  matters  be  right,  between  God  and  our  own 
souls.  This  is  like  seeing  that  our  way  is  right  before  we  set 
out,  or  the  farther  we  advance  the  more  time  will  be  lost.  Is  it 
doubtful  whether  our  hearts  be  right  in  the  sight  of  God?  Go  then 
as  a  sinner  to  the  Saviour  without  delay:  and  if  you  have  not  yet  been 
to  him,  it  is  time  you  should.  If  any  be  halting  betwixt  two 
opinions,  betwixt  God  and  the  world,  it  is  time  you  came  to  some  de- 
cision, as  to  whom  you  will  serve.  If  you  be  in  doubt  about 
yourselves,  and  about  your  state,  it  is  necessary  in  the  first  place  to 
have  that  point  settled. 

2.  In  all  we  do  in  religion  let  us  see  to  it  that  our  motives  be  pure. 


IMPROVEMENT  OF  TIME.  71 

Without  this  it  will  be  all  lost  time:  we  may  be  very  dih'gent 
and  laborious  in  religious  matters,  and  yet  do  nothing  for  God,  nor 
for  our  own  spiritual  advantage.  If  we  preserve  a  right  end  in  all 

we  do,  that  will  turn  every  thing  into  a  right  use:  we  shall  then  serve 
the  Lord  in  our  relaxations,  as  well  as  in  our  religious  duties. 
Do  nothing  but  what  is  capable  of  such  an  end,  and  will  admit  of 
prayer  for  a  blessing.  This  is  a  good  criterion  by  which  to  judge 
of  the  lawfulness  or  expediency  of  any  undertaking,  which  may  in 
itself  be  doubtful. 

3.  Let  us  be  concerned  not  only  to  be  right,  but  to  be  kept  right, 
by  keeping  near  to  God.  Whatever  is  made  to  give  way,  let  it  not 
be  those  seasons  of  intercourse  and  communion  with  God  which  are 
essential  to  our  spiritual  prosperity,  but  let  that  be  the  thing  that  must 
be,  whatever  becomes  of  the  rest.  This  will  make  every  other 
duty  pleasant,  and  be  like  oil  to  the  wheel:  without  it,  all  will  go  on 
heavily.  If  we  keep  up  the  less  spiritual  exercises  to  the  neglect  of 
this,  our  time  and  labour  will  be  lost. 

4.  Let  us  be  careful  to  do  every  thing  in  its  proper  lime  and  season. 

Order  and  arrangement  is  of  great  importance  in  every  un- 
dertaking, and  it  is  not  less  so  in  religion.  Suffer  not  one  duty  to 
drive  out  another,  or  to  supersede  its  necessity.  It  is  not  by  excess 
of  labour  that  we  have  most  success,  but  by  doing  every  thing  in  its 
season.  Hence  it  is  that  men  of  real  business  are  never  in  a  hurry, 
every  thing  has  its  proper  time  and  place. 

5.  Whatever  we  do  for  God,  let  us  do  it  with  all  our  might. 

There  is  no  other  way  of  serving  him  acceptably:  if  our  hearts 
and  souls  are  not  engaged,  all  we  do  will  come  to  nothing. 

III.  The  motive  by  which  the  exhortation  is  enforced:  Redeeming 
the  time,  "  because  the  days  are  evil.*' 

1.  There  is  a  great  deal  of  moral  evil  in  the  world,  and  therefore 
no  time  to  be  lost  in  opposing  it.  There  is  much  to  be  done 
for  God,  and  but  little  time  to  do  it  in.  There  is  much  evil  in  the 
church,  much  in  our  families,  much  in  our  own  hearts;  and  as  the  time 
is  short,  great  and  incessant  exertions  are  required. 

2.  There  is  also  much  natural  evil  in  the  world,  which  calls  for 
increased  diligence  and  patience.  We  are  subject  to  many  afflic- 
tions and  trials,  tending  to  unfit  us  for  active  services,  and  lessening 
our  opportunities  of  doing  good.  We  are  liable  to  sickness  and  dis- 
ease, and  should  therefore  make  the  most  of  health  while  we  enjoy  it. 

If  no  particular  affliction  overtake  us,  yet  old  age  will  come 
with  all  its  train  of  evils,  and  therefore  make  the  most  of  youth  while 
you  possess  it.  Eccles.  xii.   1.  We  are  liable  to  great  reverses 

in  our  worldly  circumstances,  therefore  let  us  lay  ourselves  out  for 
God  while  we  have  it  in  our  power.   Eccles.  xi.  1,  2.  We  are 

liable  to  opposition  and  persecution,  from  wicked  and  unreasonable 
men,  as  were  the  apostles;  let  us  therefore  make  the  most  of  liberty 
while  we  have  it,  and  employ  all  our  present  means  of  doing  good. 


72  THE  TRIUMPHS  OF  THE  CHURCH. 

The  present  life  is  the  seed-time  of  eternity:  "  now  is  the  ac- 
cepted time,  and  this  is  the  day  of  salvation." 


THE  TRIUMPHS  OF  THE  CHURCH. 

The  Lord  gave  the  word;  great  was  the  company  of  Ihose  that  published  it.  Kings 
of  armies  did  flee  apace;  and  she  that  tarried  at  home  divided  the  spoil. — Psalm 
Ixviii.  11,  12. 

The  goodness  of  the  Lord  is  celebrated,  for  supplying  his  people 
in  the  wilderness  with  a  plentiful  rain,  and  loading  them  with  bene- 
fits; and  then  for  defending  them  from  danger,  and  subduing  all  their 
enemies.  In  ver.  7,  8,  God  is  represented  under  a  military  charac- 
ter, as  going  forth  before  his  people.  The  text  seems  to  be  a  con- 
tinuation of  that  figure,  and  to  contain  the  orders  of  a  commander  in 
chief.  The  period  referred  to  may  be  when  Israel  first  entered  into 
Canaan  to  subdue  the  land,  and  during  the  wars  in  the  times  of  their 
Judges. 

(1.)  "The  word  "  here  may  denote  the  word  of  command  which 
God  gave  for  the  destruction  of  the  Canaanites.  If  so,  it  ensured 
their  success,  and  no  people  could  withstand  them.  Num.  xxi.  34; 
Psalm  cviii.  7 — 9.  But  if  at  any  time  they  went  forth  without  the 
word,  they  were  sure  to  be  discomfited.  Num.  xiv.  40 — 45. 

(2.)  It  may  mean  the  shout  given  before  a  battle,  to  inspire  them 
with  courage,  and  to  striiie  terror  and  dismay  into  the  hearts  of  their 
enemies.  This  was  usual  in  former  as  well  as  in  later  times,  as  may 
be  seen  in  the  case  of  Gideon,  in  the  destruction  of  the  Midianites. 
Judges  vii.  18. 

(3.)  By  "the  word  '*  here  may  be  meant  the  tidings  of  victory, 
which  every  one  would  be  ready  to  "publish,'^  and  which  were  cele- 
brated in  their  heroic  songs.'  When  "  the  Lord  gave  the  word  '^  for 
the  destruction  of  Pharaoh  and  his  host,  the  children  of  Israel  sung  the 
triumph  by  the  Red  Sea.  Exod.  xv.  The  song  of  Barak  and  of  Debo- 
rah was  another  of  this  description.  Judges  v. ;  also  of  the  people  of 
Israel,  when  David  had  destroyed  Goliath  of  Gath.   I  Sam.  xviii.  6,  7. 

(4.)  By  the  Lord's  "  giving  the  word"  is  meant  his  giving  the 
victory,  and  this  would  fill  the  mouth  of  every  one  with  good  tidings. 
This  was  eminently  the  case  in  the  times  of  Joshua,  when  he  made 
such  a  slaughter  amongst  the  Canaanitish  kings  in  the  valley  of  Aija- 
lon.     Josh.  x.  11,  12. 

(5.)  To  show  the  ease  with  which  many  of  their  victories  were 
achieved,  and  the  total  defeat  of  their  enemies,  "she  that  tarried  at 
home"  is  represented  as  "dividing  the  spoil."  This  was  remark- 
ably verified  in  the  destruction  of  the  Midianites  in  the  plains  of 
Moab,  as  well  as  in  other  instances.  Num.  xxxi.  27. 


THE  TRIUMPHS  OF  THE  CHURCH*  73 

The  text  thus  briefly  explained,  will  be  seen  evidently  to  refer  to 
the  great  victories  obtained  by  Israel  over  their  enemies.  But  in 
most  parts  of  the  history  of  Israel  there  is  an  intended  allusion  to 
gospel  times,  and  to  the  kingdom  of  our  Lord.  This  psalm  is  parti- 
cularly applied  in  the  New  Testament  to  Christ's  victory  over  our 
spiritual  enemies,  and  lo  his  subsequent  ascension  to  glory.  Ephes,  iv. 
8.  We  are  therefore  from  hence  led  to  the  following 

Observation:  That  the  glorious  news  of  salvation  by  Christ  fur- 
nishes a  more  important  subject  for  publication,  than  the  greatest 
victories  achieved  by  the  Jewish  church  and  state. 

1.  Because  owr  enemies  are  far  more  formidable  than  theirs. 
Theirs  was  a  contest  with  men;  they  wrestled  with  flesh  and  blood. 
Their  warfare  was  temporal,  and  their  weapons  were  altogether  car- 
nal. But  we  "  wrestle  with  principalities  and  powers,  with  spiritual 
wickednesses  in  high  places."  Their  enemies  were  strong  and 
mighty,  many  of  them  of  the  sons  of  Aliak:  but  ours  are  more 
numerous  and  mighty  than  they.  Satan  and  all  his  hosts,  the  world 
with  all  its  allurements,  flesh  and  sense  with  all  their  fascinations. 

"  Who  then  is  he  that  overcometh  the  world,  but  he  that  believeth  that 
Jesus  is  the  Son  of  God  ?"  To  obtain  the  victory  over  sin  is  a  greater 
achievement  than  the  conquest  of  a  nation  ;  and  in  this  we  are  "  more 
than  conquerors  through  him  that  loved  us." 

2.  Our  deliverance  is  obtained  at  a  far  greater  expense.  The 
conquest  of  Canaan  cost  a  multitude  of  lives,  and  a  great  price  was 
given  for  Israel's  redemption  out  of  Egypt.  "  I  gave  Sheba  for  thee, 
and  Seba  for  thy  life."  But  oh  the  price  that  was  paid  for  our 
redemption  from  the  curse  of  the  law,  and  from  the  dominion  of 
sin  !  The  victory  was  obtained,  but  it  cost  the  Saviour's  blood.  The 
strong-holds  of  Satan  are  destroyed,  and  the  captive  is  delivered ; 
but  it  required  an  almighty  arm,  and  the  interposition  of  the  Son  of 
God  himself.  1  John  iii.  8. 

3.  The  nature  of  our  enemies  is  such  that  we  have  no  reason  to 
regret  their  destruction.  When  great  national  victories  are  ob- 
tained there  is  much  rejoicing,  and  the  tidings  are  spread  far  and  wide  ; 
yet  but  few  consider  what  a  multitude  of  lives  have  been  sacrificed 
for  that  purpose.  And  even  with  respect  to  the  wars  of  Israel  with 
the  Canaanites,  there  was  much  to  abate  the  joy  of  victory.  So  many 
of  their  enemies  cut  ofi'  in  their  sins  and  in  their  blood,  must  have 
furnished  very  painful  reflections  to  the  pious  among  them. 

But  the  victory  obtained  for  us  by  the  death  of  Christ,  leaves  no  such 
regret  behind  it.  That  Satan's  empire  is  destroyed,  that  his  pains  are 
frustrated,  and  our  sins  doomed  to  irretrievable  destruction,  is  matter 
of  unmixed  and  everlasting  joy  and  triumph. 

4.  The  spoil  is  greater  and  more  glorious,  than  was  divided  among 
the  armies  of  Israel.  In  many  of  the  victories  which  they 
obtained,  the  conquerors  returned  home  laden  with  spoil,  and  this 
would  be  a  part  of  the  good  tidings  they  had  to  publish.     But  what 

VOL.  II. — 10 


74  GUILT  AND  DANGER  OP  NEGLECTING  THE  GOSPEL. 

are  all  the  riches  and  honours  obtained  by  the  conquerors  of  this 
world  compared  with  the  blessings  of  the  gospel,  which  are  the  spoils 
of  Christ's  triumph  on  the  cross  ?  We  also  enjoy  the  fruits  of 

all  those  dreadful  conflicts  which  apostles  and  martyrs  sustained,  with- 
out being  exposed  to  similar  trials:  and  thus  it  is  that  "those  who 
tarry  at  home  divide  the  spoil." 

5.  The  tidings  of  the  gospel  are  therefore  more  worthy  of  being 
published  than  those  of  the  conquest  of  Canaan;  and  if  these  filled 
the  Jewish  nation  with  joy  and  triumph,  how  much  more  the  news 
of  salvation  by  the  cross  of  Christ?  When  "the  Lord  gave 

the  word,  great  was  the  company  of  those  that  published  it."  It 
filled  the  mouths  of  the  apostles  with  good  tidings,  and  they  were 
eager  to  publish  it  among  all  nations,  not  counting  their  lives  dear 
unto  them,  that  they  might  testify  the  gospel  of  the  grace  of  God. 
Common  Christians  also  made  it  their  business  to  proclaim 
the  gospel  to  their  friends  and  neighbours,  and  to  all  around  them. 
Mark  v.  19;  John  i.  17.  In  a  little  time  all  Judea  was  filled  with 
their  doctrine,  and  their  sound  went  into  all  the  earth,  and  their  words 
unto  the  ends  of  the  world.  Rom.  x.  18.  In  the  latter  day 

also,  when  the  Lord  shall  give  the  word  for  the  utter  desolation  of 
anti-christ,  and  the  subduing  of  the  nations  to  himself,  great  shall  be 
the  company  of  them  that  publish  it.  Already  hath  the  Church  put 
on  the  armour  of  truth  and  righteousness,  and  is  waiting  the  high 
command.  Already  are  the  missionaries  prepared  for  conflict  at  their 
several  stations,  and  the  heralds  to  proclaim  the^victory.  As  soon 
therefore  as  the  Captain  of  salvation  shall  appear,  and  begin  to  smite 
the  nations  with  the  sword  that  goeth  out  of  his  mouth,  the  armies  of 
heaven  shall  follow,  and  the  kingdoms  of  this  world  become  the 
kingdoms  of  our  Lord  and  of  his  Christ. 


GUILT  AND  DANGER  OF  NEGLECTING  THE  GOSPEL. 

But  they  made  light  of  it. — Matthew  xxii.  5. 

It  is  a  very  interesting  idea  that  is  here  given  us  of  the  grace  of 
God,  in  Christ  Jesus  our  Lord.  A  king  is  represented  as  making  a 
marriage  for  his  son,  and  setting  forth  an  entertainment  for  the  guests. 
It  is  a  feast  of  the  richest  and  best  provisions,  and  consists  of  the 
greatest  abundance.  The  invitation  to  partake  is  perfectly  free, 
without  money  and  without  price,  and  even  a  garment  is  provided 
for  the  guests.  All  are  invited  without  exception  or  distinction,  for 
the  feast  is  made  unto  all  people.  Isai.  xxv.  6.  Such  in  reality 

is  the  gospel:  yet  of  some  it  is  said,  "  they  made  light  of  it." 

To  "  make  light "  is  to  treat  a  matter  as  of  small  account,  to  neglect 
or  to  despise  it.  Thus  has  the  great  salvation  been  treated  in  all  ages. 
Heb.  ii.  3.  Such  was  the  conduct  of  the  unbelieving  Jews,  and  such 
is  still  the  spirit  of  great  multitudes  to  this  day.     There  are  many 


GUILT  AND  DANGER  OF  NEGLECTING  THE  GOSPEL.  75 

ways  in  which  human  depravity  is  found  to  operate;  and  this,  though 
commonly  overlooked,  is  a  great  ofience  to  God,  and  as  dangerous  as 
any  that  can  be  named. 

I.  Observe  the  fact,  that  the  gospel  is,  in  general,  but  lightly  re- 
garded. 

We  have  only  to  look  around  us,  to  be  convinced  of  this  awful  and 
aflfecting  truth. 

1.  Is  it  not  lightly  regarded  by  the  great  and  the  gay  world? 
Do  not  the  higher  orders  in  general  affect  to  consider  serious  religion 
as  only  fit  for  vulgar  minds?  How  many  of  these,  like  Gallio,  care 
for  none  of  these  things.  Or  if  they  deign  to  think  about  religion,  it 
is  only  to  treat  it  as  a  matter  of  levity,  and  load  it  with  obloquy  and 
reproach. 

2.  Is  this  not  also  the  case  with  common  people,  as  well  as  with 
the  higher  ranks  of  society  ?  There  is  a  prevalent  anxiety 
about  "what  we  shall  eat,  and  what  we  shall  drink,  and  wherewithal 
we  shall  be  clothed:"  but  where  are  the  people  who  inquire  what  they 
must  do  to  be  saved  ?  Where  are  those  who  "  seek  first  the  kingdom 
of  God,  and  his  righteousness;"  or  who  consider  the  salvation  of  the 
soul  as  the  one  thing  needful? 

3.  What  multitudes  who  attend  the  gospel,  think  little  or  nothing 
about  what  they  hear,  as  at  all  concerning  themselves?  It 
is  all  lost  upon  them :  they  come  and  go  without  any  improvement, 
or  any  desire  after  it.  How  lightly  are  the  doctrines  of 
the  gospel  esteemed  by  multitudes  who  call  themselves  Christians ! 
Though  they  are  the  great  things  of  God's  law,  they  are  counted  as 
strange  things.  Its  precepts  and  its  threatenings  are  regarded 
with  similar  indifference,  as  if  possessing  no  authority,  and  might  be 
violated  with  impunity.  Many  there  are  who  make  so  light 
of  the  salvation  of  Christ,  as  never  to  put  up  one  prayer  for  an  inte- 
rest in  its  blessings;  and  who,  while  they  have  no  hope  beyond  the 
grave,  no  good  hope,  can  nevertheless  live  at  ease,  and  be  contented 
as  they  are.  They  make  so  light  of  eternal  life,  that  they 
never  can  find  time  to  seek  after  it  in  real  earnest,  or  make  the  sal- 
vation of  their  souls  the  chief  concern. 

II.  Consider  the  sinfulness  of  this  conduct,  in  treating  the  gospel 
with  indifference  and  neglect. 

We  may  be  allowed  to  regard  some  things  with  indifference,  and 
to  make  light  of  them,  and  it  may  even  be  proper  for  us  so  to  do: 
but  that  is  not  the  case  here. 

1.  Things  of  small  account  require  to  be  treated  accordingly. 
If  the  blessings  of  the  gospel  were  in  themselves  of  little 
value,  such  as  were  obtained  at  a  trifling  expense,  and  such  as  the 
giver  himself  reckoned  but  of  small  importance;  we  might  then  be 
allowed  to  treat  them  lightly.  Such  indeed  is  the  case  with 

worldly  riches  and  honours,  and  even  with  thrones  and   empires. 


76  GUILT  AND  DANGER  OF  NEGLECTING  THE  GOSPEL. 

God  bestows  them  often  upon  the  basest  of  men,  and  commonly  upon 
his  enemies.  But  the  substance  of  the  gospel  is  Chri>t  him- 

self, God's  unspeakable  gift,  containing  all  the  unsearchable  riches 
both  of  grace  and  glory.  Our  salvation  was  obtained  at  an 

infinite  expense:  the  world  was  created  by  a  word,  but  its  redemption 
required  the  incarnation  and  sacrifice  of  the  Son  of  God.  To 

make  light  of  this  therefore  is  to  make  light  of  Christ,  of  his  cross,  of 
his  tears,  and  of  his  blood. 

2.  Things  important  in  themselves,  may  yet  be  light  when  com- 
pared with  other  things,  and  may  therefore  require  to  be  treated 
lightly.  Our  present  afflictions  may  be  heavy  upon  us,  yet 
they  are  light  when  compared  with  "a  far  more  exceeding  and  eter- 
nal weight  of  glory.''  But  the  gift  of  Christ,  and  salvation 
by  him,  is  a  gift  with  which  nothing  can  be  compared.  There  is  no 
love  like  his,  "no  sorrows  like  his  sorrows;"  no  deliverance  so  great 
as  that  which  he  efiected  by  his  death,  no  evil  like  that  from  which 
we  are  delivered,  no  good  compared  w^th  that  which  his  salvation 
comprehends.  1  Cor.  ii.  9. 

3.  Things  valuable  and  important  in  themselves,  may  have  little 
or  no  value  and  importance  in  reference  to  us,  because  they  do  not 
concern  us,  and  have  no  influence  upon  our  interest  or  welfare. 
What  historians  or  astronomers  tell  us  may  all  be  very  true,  and  in  itself 
important;  but  it  concerns  us  not,  except  as  an  agreeable  speculation, 
or  a  matter  of  mere  amusement.  Now,  if  redemption  by  the 
blood  of  the  cross  were  like  this,  we  might  be  allowed  to  treat  it 
lightly.  But  it  is  of  the  most  immediate  and  urgent  concern  to  us, 
involving  all  our  present  and  future  interests;  and  in  comparison  of 
which,  all  other  concerns  are  nothing  but  vanity.  What 
would  be  the  first  concern  of  the  man-slayer,  with  the  avenger  of 
blood  in  pursuit,  but  to  flee  for  his  life  to  the  city  of  refuge  ?  What 
of  a  stung  Israelite,  expiring  on  the  ground,  but  to  look  to  the  brazen 
serpent,  that  he  may  live  and  not  die.  What  the  first  concern  of  a 
man  under  a  dangerous  disease,  but  to  seek  for  a  physician:  "All 
that  a  man  hath  will  he  give  for  his  life."  Yet  how  many 
are  content,  while  in  their  sins  and  in  their  blood;  how  many  in 
danger  of  eternal  perdition,  without  seeking  for  the  remedy;  neglect- 
ing the  great  salvation,  and  making  light  of  that  gospel  which  alone 
hath  the  words  of  eternal  life  ! 

4.  Some  things,  though  interesting  for  the  present,  may  be  treated 
with  comparative  indifference,  because  of  short  duration. 

It  is  thus  with  the  joys  and  sorrows  of  the  present  life,  and  hence  we 
are  commanded  to  weep  and  rejoice  as  though  we  wept  and  rejoiced 
not.  But  the  gospel  is  everlasting,  and  all  its  blessings  are  eternal  in 
their  duration.  We  bear  the  impression  of  immortality,  are  doomed 
to  eternal  wrath  and  punishment,  and  need  a  salvation  that  is  com- 
mensurate with  the  whole  of  our  existence.  Can  any  language 
then  describe  the  awful  guilt  of  treating  with  indifference  or  contempt 
the  name,*"  the  only  name  given  under  heaven  among  men,  whereby 
we  i»u St  be  saved?" 


THE  NEED  OF  AN  ALMIGHTY  SAVIOUR.  77 

III.  Inquire  a  little  into  the  reasons  or  causes  of  this  sinful  neglect 
and  contempt  of  the  gospel. 

Why  do  men  despise  what  so  deeply  concerns  them,  when  they  are 
so  generally  alive  to  their  own  interest?  It  arises  from  the  aversion 
of  the  heart  to  God.  If  we  love  a  fellow  creature,  we  do  not  make 
light  of  his  friendship,  or  feel  indifferent  at  his  displeasure.  We  can 
find  time  for  the  pleasures  of  social  intercourse,  and  are  not  apt  to 
forget  those  we  love. 

1.  In  particular,  this  indifference  to  the  invitations  of  the  gospel 
arises  from  the  want  of  a  'proper  sense  of  the  evil  of  sin. 

Those  who  make  light  of  the  Saviour  make  light  of  sin,  and  of  the 
consequences  to  which  it  exposes  them.  If  the  remedy  be  neglected, 
it  is  because  the  disease  is  neither  felt  nor  understood. 

2.  It  arises  from  inveterate  unbelief,  not  considering  that  God  is 
in  earnest  in  his  threatenings.  This  leads  to  the  persuasion 
that  there  is  no  need  of  such  a  Saviour,  that  a  little  repentance  and 
reformation  will  be  sufficient,  and  therefore  that  the  concerns  of  sal- 
vation may  be  delayed  without  any  great  danger. 

3.  It  arises  from  men's  being  intoxicated  with  Me  cares  and 
pursuits  of  the  present  world.  Thus  in  the  text,  those  who  were 
invited  to  the  gospel  feast  were  going  to  "their  farms  and  their  mer- 
chandise," and  could  not  spare  time  to  attend  the  call.  Business 
demanded  their  attention,  and  the  concerns  of  another  world  must 
wait  some  future  opportunity.  Thus  it  is  that  multitudes  perish,  by 
an  inordinate  love  of  the  present  world.  Matt.  xvi.  2Q. 

Beware  of  this  example.  You  consider  death  at  a  distance,  and  so 
make  light  of  the  invitations  of  the  gospel;  but  it  may  be  nearer  than 
you  expect,  for  "  in  such  an  hour  as  ye  think  not,  the  Son  of  man 
comelh." 

Let  serious  Christians  be  thankful,  that  they  have  been  brought  to 
view  things  in  some  measure  as  they  are.  What  a  mercy,  that  some 
have  been  "compelled  "  to  come  in,  and  taught  to  value  those  things 
which  others  continue  to  disregard  !  Some  poor  people  have  done 
this,  and  they  are  happy.  Some  of  the  rich  and  eminent  have  em- 
braced the  gospel,  and  have  found  it  their  greatest  treasure. 


THE  NEED  OF  AN  ALMIGHTY  SAVIOUR. 

Then  thou  spakest  in  vision  to  thy  Holy  One,  and  saidst,  I  have  laid  help  upon  one 
that  is  mighty;  I  have  exalted  one  chosen  out  of  the  people. — Psalm  Ixxxix.  19. 

Much  is  said  in  this  psalm  of  the  covenant  made  with  David,  and 
which  he  so  much  rejoiced  in  towards  the  close  of  life,  saying,  "Al- 
though my  house  be  not  so  with  God,  yet  hath  he  made  with  me  an 
everlasting  covenant,  ordered  in  all  things  and  sure.'*  This  covenant 
was  an  advance  on  that  made  vvith  Abraham:  it  not  only  contained  a 
promise  that  the  Messiah  should  be  of  his  seed,  but  that  he  should  sit 


78  TliS  NEED  OF  AN  ALMIGHTY  SAVIOUR. 

upon  the  throne  of  his  father  David,  Isai.  ix.  7;  and  this  was  what 
David  himself  so  much  rejoiced  in.  2  Sam.  xxiii.  This  covenant 
being  understood  to  include  in  it  all  the  blessings  of  the  Messiah's 
kingdom,  is  hence  called  ^'  the  sure  mercies  of  David."  Isai.  Iv.  7,  8. 

Several  things  in  this  psalm  may  apply  to  David  himself,  as  in  ver. 
3.  The  text  also  seems  in  the  first  instance  to  refer  to  him,  ver.  19, 
20,  as  being  ciiosen  and  exalted  as  the  man  after  God's  own  heart. 
But  then  it  refers  to  him  chiefly  as  a  type  of  the  Messiah,  the  lan- 
guage being  too  strong  to  be  fully  applicable  to  any  mere  man.  We 
may  therefore  very  safely  apply  the  words  of  the  text  to  Christ. 

"Thou  spakest  in  vision  to  thy  holy  one/'  may  be  rendered  "to 
thy  holy  ones,"  and  so  may  refer  to  the  prophets,  to  whom  it  was 
revealed  in  visions.  Others  render  it,  "  concerning  thy  holy  one," 
that  is,  Christ,  as  in  Psal.  xvi.  10.  In  this  view,  three  things  present 
themselves  to  our  meditation — 

I.  The  affecting  truth  implied  in  the  language  of  the  text,,and  that 
is,  our  ruined  and  helpless  state  as  sinners. 

"Laying  help  upon  one  that  is  mighty,"  supposes  that  we  have 
destroyed  ourselves.  Hos.  xiii.  9.  We  are  apt  to  speak  of  this  af- 
fecting truth  too  much  without  feeling  it;  but  could  we  realize  our 
immortality,  our  accountableness,  the  character  of  Him  against  whom 
we  have  offended,  the  curse  that  we  are  under,  the  deep-rooted  nature 
of  evil  in  our  hearts,  and  our  utter  inability  to  make  an  atonement, 
or  to  deliver  our  own  souls;  we  should  then  feel  where  we  are. 

A  state  of  wretchedness  which  requires  such  an  interposition,  and 
.such  a  Saviour,  must  be  truly  deplorable.  We  are  accountable  crea- 
tures, we  are  sinners,  sinners  against  God,  under  the  curse  of  the  law, 
without  strength,  either  to  avert  his  wrath  or  to  do  his  will.  So 
deep  and  inveterate  is  our  depravity,  that  it  is  not  in  us  to  repent  or 
return  to  God,  or  do  any  thing  but  add  sin  to  sin.  We  are  "  in  the 
gall  of  bitterness,  and  in  the  bonds  of  iniquity."  This  is  the  state  in 
which  we  see  others  involved,  and  the  state  in  which  we  ourselves 
are  found,  completely  ruined  and  undone. 

On  this  principle  the  apostles  founded  the  doctrines  of  grace;  of 
pardon,  justification,  and  eternal  life.  All  are  of  sovereign  grace, 
the  free  gift  of  God,  through  a  mediator.  Ephes.  i.  3;  ii.  3.  And  if 
this  be  true,  our  guilty,  helpless,  ruined  condition  as  sinners  is  unde- 
niable. All  that  is  called  religion,  which  does  not  begin  here, 
tends  to  subvert  the  gospel,  and  to  set  at  naught  the  remedy  which 
God  has  provided.  Man's  total  depravity,  and  ruined  state  by  nature, 
lies  at  the  foundation  of  the  whole  gospel. 

II.  Consider  God's  laying  help  on  Christ,  as  on  **one  that  is 
mighty." 

It  is  spoken  to  us  as  being  done,  even  before  it  was  revealed  to  the 
prophet.  It  was  done  in  God's  eternal  purpose:  the  remedy  was 
provided  before  the  disease  existed.  The  Lamb  was  slain,  and  the 
kingdom  prepared,  from  the  foundation  of  the  world.     Christ  also 


THE  NEED  OF  AN  ALMIGHTY  SAVIOUR.  79 

speaks  of  a  work  being  committed  to  him,  prior  to  the  incarnation, 
which  he  calls  the  Father's  will.  Psalm  xi.  7,  8.  This  was  to  raise 
up  the  tribes  of  Jacob,  to  restore  the  preserved  of  Israel,  and  to  be 
God's  salvation  unto  the  ends  of  the  earth.  Isai.  Ixix.  6. 

The  whole  issue  of  our  salvation  rested  on  his  interposition.     If 
he  had  failed  like  the  first  Adam,  all  would  have  been  over  with  us. 
If  he  had  been  overcome  by  temptation  in  the  wilderness, 
our  redemption  had  been  impossible.  If  he  had  sunk  under 

our  sins,  and  the  weight  of  divine  vengeance,  we  must  have  sunk  in 
irretrievable  perdition.  But  it  was  promised  that  he  should  "  not 
fail  nor  be  discouraged,"  till  the  purposes  of  his  heart  were  all  accom- 
plished. Isai.  xlii.  4.  If  his  atonement  had  not  fully  purged 
away  our  guilt,  we  could  not  be  pardoned  and  saved;  but  lie  did  it 
by  offering  up  himself,  a  sacrifice  of  infinite  worth.  Heb.  i.  2. 
If  he  had  not  risen  from  the  dead,  and  ascended  to  glory,  his  work 
would  have  been  incomplete:  and  did  he  not  live  for  ever  to  make 
intercession  for  us,  he  could  not  save  us  to  the  uttermost.  Heb.  vii. 
25.  Every  thing  shows  the  greatness  of  the  undertaking,  and 
the  qualifications  requisite  to  ensure  its  success.  Let  us  therefore 
consider, 

III.  The  suitableness  of  his  character  for  so  great  an  undertaking. 

Christ  is  "one  that  is  mighty,  one  chosen  out  of  the  people."  The 
former  seems  to  denote  his  divinity,  the  latter  his  humanity.  These 
attributes  are  frequently  compared  in  the  holy  Scriptures,  in  reference 
to  the  person  of  Christ.  He  is  "the  child  born,  and  yet  the  mighty 
God;  the  root  and  the  offspring  of  David,  David's  Son  and  David's 
Lord;  of  the  fathers,  concerning  the  flesh,  and  yet  over  all,  God 
blessed  for  ever." 

It  was  necessary  that  he  should  sustain  this  twofold  character,  in 
order  to  his  making  a  real  atonement  for  sin,  Heb.  ii.  14,  17;  and 
afterwards  pleading  its  merits  before  the  throne  of  God.  Heb.  iv. 
14,  15. 

If  he  had  not  been  "  chosen  out  of  the  people,"  there  would  have 
been  no  fitness  in  his  becoming  a  substitute  for  them;  nor  in  imputing 
to  them  what  he  did  and  suffered  in  their  stead.  If  at  the  same  time 
he  had  not  been  ^'  the  mighty  one,'^  the  Son  of  God,  none  of  this 
would  have  been  availing. 

(1.)  Then,  where  God  has  "laid  help,"  thither  must  we  repair  for 
help;  and  in  coming  to  Christ  we  must  come  as  utterly  helpless  and 
undone.  Isai.  xxviii.  16. 

(2.)  Know  also  and  consider  your  own  condition.  Rest  not  any 
where  else,  but  in  him  who  is  mighty  to  save;  and  this  not  only  at 
first,  but  all  the  way  through  life,  receiving  from  his  fulness  grace  for 
grace. 


(  80  ) 


MOTIVES  TO  DILIGENCE  AND   PERSEVERANCE. 

That  ye  be  not  slothful,  but  followers  of  them  who  through  faith  and  patience  inherit 
the  promises. — Hebrews  vi.  1!2, 

When  we  look  upon  mankind  in  general,  we  see  but  few  who  set  out 
in  the  way  to  heaven,  and  fewer  still  who  hold  out  to  the  end.  Many 
professors  in  the  apostle's  time  turned  back,  and  it  was  his  constant 
labour  to  seek  after  their  recovery.  This  indeed  is  one  of  the  main 
objects  of  the  epistle  to  the  Hebrews. 

We  see  the  same  thing  still;  and  more  than  this,  we  feel  them  in 
ourselves.  There  is  a  constant  propensity  to  turn  back,  or  to  stop 
short  in  our  race.  Hence  the  exhortation  in  the  text  is  applicable  to 
us,  as  well  as  to  those  to  whom  it  was  originally  addressed. 

I.  Consider  the  evil  against  which  we  are  here  cautioned j  "that 
ye  be  not  slothful." 

This  is  the  opposite  of  that  holy  activity  and  persevering  diligence 
in  the  ways  of  God,  which  the  sacred  writer  himself  exemplified  in  his 
own  conduct,  "  pressing  towards  the  mark,  and  reaching  after  those 
things  which  are  before."  Phil.  iii.  13,  14;  2  Pet.  i.  5,  6. 

Slothfulness  arises  from  an  inordinate  love  of  ease.  It  is  a  sin  which 
we  are  apt  to  overlook,  because  it  is  merely  negative,  and  consists  not 
directly  in  doing  evil,  but  in  not  doing  good.  Positive  evils  are  not  so 
lightly  regarded,  such  as  intemperance,  falsehood,  and  deceit:  these  fill 
us  with  alarm.  But  slothfulness  steals  insensibly  upon  us,  and  leads 
on  to  what  is  positively  evil.  No  one  can  begin  to  be  inactive  in  the 
ways  of  God,  but  he  will  begin  to  be  active  in  something  else. 
David's  fall  was  occasioned  in  this  way,  and  it  is  the  first  step  taken  by 
the  tempter  to  ruin  souls.  If  Samson  had  not  first  slept  on  the 

lap  of  ease  and  sensual  indulgence,  he  would  not  have  been  destroyed 
by  the  Philistines.  Almost  all  our  falls  originate  in  a  relaxed  at- 

tention to  the  interests  of  religion,  in  indifference  to  the  duty  of  prayer 
and  watchfulness,  and  close  walking  with  God;  and  this  leads  on  to 
something  else. 

More  particularly — 

1.  A  general  idleness  in  temporal  things  will  extend  itself  to  the 
concerns  of  religion  ;  and  where  the  habit  is  contracted,  it  will  be  ruin- 
ous both  to  our  temporal  and  spiritual  interests.  Prov.  xxiv.  30 — 34. 

But  religious  sloth  is  not  confined  to  this;  for  we  may  be  very 
diligent  in  other  things,  and  yet  be  heartless  in  religion.  The  Laodi- 
ceans,  it  seems,  were  men  of  business,  and  had  enriched  themselves  by 
their  industry;  but  in  spiritual  things  they  were  poor  and  wretched, 
and  miserable,  and  blind,  and  naked.  Our  earthly  vineyard  may 
flourish,  and  the  vineyard  of  the  soul  lie  waste. 

2.  Slothfulness  is  the, sin  of  those  who  magnify  difficulties,  and  so 
never  engage  in  any  thing  for  God  in  good  earnest.  They  are 


I- 


MOTI^^ES  TO  DILIGENCE  AND  PERSEVERANCE.  81 

for  excusing  themselves  in  whatever  requires  any  great  exertion,  or 
the  exercise  of  self-denial.  With  such  characters  as  these  there  is 
always  some  lion  in  the  way,  which  hinders  their  going  forth.  Prov. 
xxii.  13;  xxvi.  13,  14. 

3.  It  is  a  sin  which  characterizes  the  unprofitable  servant,  who  is  to 
be  "  cast  into  outer  dari^ness."  It  is  this  which  makes  men  good 
for  nothing  in  the  world,  and  in  the  church  of  God.  Their  talent  is 
put  into  a  napkin,  their  light  under  a  bushel;  and  lil^e  the  barren  fig- 
tree,  they  bring  forth  no  fruit.  Matt.  xxv.  24 — 30;  Luke  xiii.  7. 

4.  It  is  the  great  sin  of  many  who  attend  the  means  of  ^r ace.  They 
go  and  come,  like  the  door  on  its  hinges,  but  make  no  progress.  Prov. 
xxvi.  14.  This  is  the  case  too,  with  a  great  many  ineffectual 
desires  that  never  excite  to  action:  "the  sluggard  desireth,  and  hath 
nothing."  Many  who  attend  the  preaching  of  the  gospel  think  they 
desire  the  blessings  of  salvation,  while  they  have  no  heart  to  seek  after 
them  in  real  earnest. 

5.  It  is  a  sin  which  easily  besets  Christians  themselves,  especially 
in  times  of  great  difficulty  and  discouragement.  Under  certain 
impressions  there  is  often  a  good  degree  of  zeal,  particularly  in  the  com* 
mencement  of  the  Christian  life,  and  when  things  go  well  in  the  church 
of  God;  but  when  trials  come  on,  there  is  danger  of  our  relaxing  and 
becoming  slothful.  It  was  so  with  Israel  in  the  wilderness: 
when  the  way  was  found  to  be  hard  and  difficult,  they  were  for  turning 
back  again  to  Egypt,  though  at  first  they  sung  the  praises  of  their  great 
deliverer.  It  was  so  with  the  Galatians:  at  first  they  ran  well,  but 
afterwards  slackened  in  their  course.  The  Hebrews  also  "endured  a 
great  fight  of  afflictions"  in  the  commencement  of  their  profession, 
and  "took  joyfully  the  spoiling  of  their  goods;"  but  now  they  are 
ready  to  turn  aside,  and  to  faint  in  the  day  of  adversity.  So  in 
times  of  a  great  revival  of  religion,  a  stimulus  is  given  to  general  exer- 
tion, and  the  zeal  of  many  abounds;  but  when  the  church  of  God  is 
under  a  cloud,  all  are  in  danger  of  sinking  into  sioth  and  negligence. 
Let  us  therefore  notice,                                              .  v 

II.  The  example  set  before  us  to  excite  our  diligence;  "  be  ye  fol- 
lowers of  them  who  through  faith  and  patience  inherit  the  promises." 

There  is  something  very  appropriate  in  the  motive  here  suggested, 
as  it  shows  the  practicability  of  things  which  slothfulness  would  deem 
to  be  impracticable;  and  example  is  much  better  than  precept.  That 
which  has  been  done,  may  be  done  again;  if  therefore  we  are  tempted 
to  become  slothful  in  the  ways  of  God,  let  us  recollect  the  conduct  of 
believers  in  former  times,  and  derive  encouragement  from  their  ex- 
ample.    In  particular, 

1.  Consider  the  zeal  and  ardour  of  those  who  have  gone  before  us, 
and  the  difficulties  which  they  overcame.  When  called  to  exer- 

cise self-denial,  let  us  think  of  what  Abraham  did  in  offering  up  his  son, 
and  Moses  in  forsaking  Egypt,  and  refusing  to  be  called  the  son  of  Pha- 
raoh's daughter.  VVhen  blessings  are  suspended,  we  are  ready 

VOL  II. 11 


82  NEED  OF  DIVINE  ASSISTANCE  IN  PRATER. 

to  faint  and  grow  weary,  and  to  refrain  prayer,  having  no  hope  of  suc- 
cess; but  at  such  a  time  let  us  remember  Caleb,  who  brought  Israel 
into  the  land  after  Moses  had  left  them  in  the  wilderness.  Josh.  xiv. 
11,12,  When  hardships  and  dangers  are  in  the  way,  think-of  the 

apostles  and  martyrs  who  counted  not  their  lives  dear  unto  them  for 
the  sake  of  the  Lord  Jesus.  When  discouraged  by  the  want  of 

success  in  all  our  labours,  let  us  think  of  Isaiah,  and  also  of  the  Saviour, 
who  laboured  almost  in  vain,  and  spent  their  "  strength  for  naught." 
Isai.  liii.  1;  xlix.  4,  5.  If,  unhappily,  strife  and  contention  should 

enter  in,  let  us  not  forget  that  Paul  and  others  had  similar  trials,  and 
yet  their  zeal  and  ardour  in  the  cause  of  God  were  not  abated. 

2.  Observe  the  means  by  which  they  preserved  and  overcame;  it 
was  by  "  faith  and  patience."  These  graces  are  peculiar  to  the 
present  world,  their  work  is  to  lead  to  Canaan.  It  is  by  "faith" 
that  we  are  interested  in  the  promises,  that  we  become  "  the  children 
of  God,"  and  the  "heirs  of  eternal  life."  Though  "predestinated  to 
the  adoption  of  children,"  it  is  by  faith  that  we  enjoy  the  privileges 
of  adoption.  It  is  by  a  life  of  faith  that  we  endure  the  evils  of 
the  present  world,  "looking  at  the  things  that  are  not  seen,  and  which 
are  eternal."  2  Cor.  iv.  17,  18.  "Patience  "  also  must  "have 
its  perfect  work:"  this  is  a  suffering  grace,  and  must  often  be  called 
into  exercise.  Faith  and  patience, united,  will  carry  us  through:  faith 
keeps  its  eye  upon  the  promise,  and  patience  waits  for  its  fulfilment. 

3.  The  blessed  end  to  which  they  have  now  attained :  they  <'  inherit 
the  promises."  Some  of  the  promises  are  enjoyed  in  this  life, 
but  the  greater  part  are  reserved  for  the  world  to  come.  We  have  here 
found  the  promises  to  be  true:  strength  has  been  equal  to  our  day,  God 
has  been  with  us  in  six  and  in  seven  troubles,  and  has  never  left  nor 
forsaken  us.  But  a  rest  is  promised,  a  weight  of  glory,  and  a 
crown  of  righteousness.  All  these  are  inherited'  by  departed  saints, 
and  shall  finally  "be  the  portion  of  all  them  that  believe.  A  little  more 
faith,  a  little  more  patience,  and  the  victory  will  be  achieved . 


NEED  OF  DIVINE  ASSISTANCE  IN  PRAYER. 

Likewise  the  Spirit  also  helpeth  oar  infirmities:  for  we  know  not  what  we  should  pray 
for  as  we  ought:  but  the  Spirit  itself  maketh  intercession  for  us  with  groanings 
which  cannot  be  uttered. — Romans  viii.  26. 

Prayer  has  been  the  distinguishing  practice  of  the  godly  in  all  ages, 
and  no  real  believer  can  live  without  it.  Yet  for  this,  as  well  as  for  all 
other  spiritual  duties,  we  are  insufficient,  and  need  the  Holy  Spirit  to 
teach  and  help  us.  Yea,  more  than  in  any  other  duty,  as  it  is  of  all 
others  the  most  spiritual,  and  therefore  the  most  difficult  to  be  per- 
formed aright.  There  is  no  nearness  to  God  in  this  exercise,  without 
a  considerable  degree  of  spirituality,  and  abstraction  from  the  present 
world. 


NEED  OP  DIVINE  ASSISTANCE  IN  PRAYER.  83 

I.  Consider  our  insufficiency  for  this  great  duty:  "We  know  not 
what  we  should  pray  for  as  we  ought." 

It  is  intimated  that  we  are  insufficient  in  two  respects,  both  as  to  the 
matter  and  manner  of  prayer. 

1.  As  to  the  matter  of  prayer:  "  we  know  not  what  to  pray  for." 

We  know  some  things  that  we  want,  and  should  ask  for;  but 
on  the  whole  we  are  exceedingly  ignorant  and  uninformed. 

Particularly,  we  are  apt  to  pray  for  many  things  which  if  granted 
would  be  for  our  hurt:  and  "  who  knoweth  what  is  good  for  man  in 
this  life?"  We  may  think  uninterrupted  health  and  prosperity  would 
be  desirable:  yet  afflictions  are  often  amongst  our  greatest  blessings, 
and  continued  prosperity  might  have  been  our  ruin.  We  may 

think  it  good  that  the  life  of  ourchildren  and  friends  should  be  spared; 
yet  we  know  not  what  they  would  be  to  us,  if  our  desire  were  granted. 
Paul  had  a  thorn  in  the  flesh  which  he  wished  to  have  removed,  but 
the  Lord  saw  it  needful  to  be  there.  We  may  desire  a  station  in 

the  church,  which  we  are  not  qualified  to  occupy;  like  the  two  disciples 
who  wanted  to  sit,  one  on  the  right  hand  and  the  other  on  the  left,  in 
the  kingdom  of  their  Lord;  but  were  told  "  they  knew  not  what  they 
asked."  In  all  such  cases  our  feelings  and  wishes  must  be  sub- 

ordinated to  the  will  of  God,  saying  with  our  blessed  Lord,  "Not  my 
will,  but  thine  be  done."  We  may  ask,  as  he  did,  to  have  the  bitter 
cup  removed;  but  we  must  also  submit  as  he  did. 

Again:  We  omit  praying  for  many  things  which  are  essential  to 
our  good.  It  is  well  that  God's  giving  is  not  measured  by  our  asking, 
and  that  he  "gives  exceeding  abundantly  above  all  that  we  ask  or 
think."  Ephes.  iii.  20.  We  know  not  the  difficulties  that  lie  before 
us,  and  therefore  cannot  ask  specifically  for  what  is  necessary.  David 
saw  none  of  these  when  he  was  anointed  king,  nor  what  troubles  would 
attend  his  reign.  If  Peter  had  been  duly  aware  of  the  temptation  that 
would  befall  him,  he  might  have  prayed  against  that  fatal  hour:  but  it 
was  well  that  Christ  foresaw  it,  and  prayed  for  him  that  his  faith  might 
not  fail.  Every  day  of  our  lives  we  know  not  what  to  ask  in 

particular,  and  can  only  commit  our  way  unto  the  Lord,  that  our  goings 
may  be  established. 

2.  As  to  the  manner  of  praying:  "  we  know  not  what  we  should 
pray  for  as  we  ought.^^  Even  in  those  things  which  we  know 
we  ought  to  pray  for,  we  know  not  how  to  ask  aright,  or  in  a  proper 
manner.  There  are  some  things  which  we  know  we  need,  as  our  daily 
bread,  the  forgiveness  of  our  sins,  and  to  be  kept  from  temptation:  yet 
we  know  not  how  to  pray  for  them  in  such  a  manner  as  is  required. 

It  is  intimated  in  the  text  that  there  is  something  belonging  to 
the  manner  of  true  prayer,  which  is  necessary  to  render  it  acceptable 
in  the  sight  of  God ;  and  that  those  who  draw  near  to  him  are  required 
to  pray  "as  they  ought.".  This  may  include  the  following  particulars — 
(1.)  That  our  hearts  he  fixed ^  and  engaged  with  God  in  this  sacred 
duty.  It  must  be  the  praj^er  of  faith,  pleading  the  promises,  and  rely- 
ing on  their  fulfilment.  But  how  difficult  it  is  to  have  our  hearts 


84  NEED  OF   DIVINE  ASSISTANCE  IN  PRAYER. 

thus  engaged,  thus  intently  fixed  on  the  great  object  of  prayer:  how 
prone  to  turn  aside  liite  a  deceitful  bow! 

(2.)  That  we  approach  God  witli  humility  and  deep  abasement.  The 
gospel  has  placed  us  on  low  ground,  and  there  we  must  stand  w^hen- 
ever  we  appear  before  God ;  as  sinners  ready  to  perish,  as  utterly  un- 
worthy, crying  out  with  the  publican,  "  God  be  merciful  to  me  a  sin- 
ner.'^ The  Pharisee  prayed,  but  knew  not  how  to  pray  as  he  ought, 
and  it  availed  nothing.  See  the  case  of  the  poor  woman,  who 

did  pray  as  she  ought.  Matt.  xv.  22 — 28.  It  is  such  importunate 
prayer  that  takes  the  kingdom  of  heaven  by  violence. 

(3.)  That  our  expectations  from  God  should  he  enlarged.  To  pray 
"as  we  ought,'^  we  must  desire  much  and  hope  for  much.  We  must 
believe  in  God's  truth  and  goodness,  in  Christ's  all-sufficiency  and 
willingness  to  save.  "Open  thy  mouth  wide,  and  I  will  fill  it." 
We  must  pray  always,  and  not  faint;  and  then,  like  .Tacob,  we  shall 
prevail.  This,  however,  is  the  manner  of  prayer  for  which 

we  feel  our  insufficiency,  and  need  the  influence  of  the  Holy  Spirit. 
We  find  it  difficult,  as  Job  did,  to  "order  our  speech  aright  before 
him,  by  reason  of  darkness ;"  but  if  we  possess  the  spirit  of  faith,  we 
shall  prevail,  notwithstanding. 

(4.)  That  we  urge  those  pleas  which  God  delights  to  honour.  AVhat 
these  are  we  may  see  in  some  examples  of  successful  prayer,  and 
shall  find  that  they  were  all  derived  from  the  honour  and  glory  of 
God,  his  covenant  faithfulness  and  truth,  and  the  prevailing  name  of 
the  Lord  Jesus.  When  Moses  pleaded  for  Israel,  he  pleaded 

the  name  and  the  faithfulness  of  God.  Exod.  xxxii.  10 — 14. 
When  Solomon  asked  great  things  for  Israel,  and  that  God  would 
forgive  his  people,  his  plea  is  the  covenant  promise  which  he  had 
given.  1  Kings  viii.  25,  30,  39.  Hezekiah  did  the  same,  and 

also  the  apostles  of  our  Lord,  Isai.  xxxvii.  14;  Acts  iv.  30. 

II.  Observe  how  much  we  are  indebted  to  the  assistance  of  the 
Holy  Spirit,  in  the  performance  of  this  important  duty. 

He  is  said  to  "help  our  infirmities,"  and  to  "make  intercession 
for  us."  Without  his  influence  there  is  no  true  prayer:  we  must 
pray  with  the  Spirit  and  with  the  understanding  also.  Saul 

had  been  in  the  habit  of  prayer  while  a  pharisee;  yet  when  he  was 
converted  it  was  said,  "Behold  he  prayeth,"  for  he  had  never  truly 
prayed  before.  The  inhabitants  of  Jerusalem  were  no  doubt 

accustomed  to  attend  the  worship  of  the  sanctuary;  yet  it  was  not 
till  the  Holy  Spirit  was  poured  out  upon  them  that  they  began  to 
pray  in  real  earnest.    Zech.  xii.  10.  Nor  do  believers  ever 

prevail  in  prayer  and  supplication,  but  by  his  assistance.  Such  are 
their  "infirmities,"  their  ignorance,  weakness,  and  wanderings  of 
heart. 

The  "  intercession  "  of  the  Holy  Spirit  is  rfot  like  that  of  Christ's: 
the  latter  is  for  us,  but  this  is  in  us.  It  is  the  Holy  Spirit  that  in- 
spires us  with  a  spirit  of  prayer,  and  it  is  he  that  teaches  us  both  how 


IMPORTANCE  OP  IMPROVING  OUR  PRESENT  ADVANTAGES.     S5 

and  what  to  pray  for  as  we  ought.  He  never  excites  desires, 

but  such  as  are  according  to  the  will  of  God.  The  Lord  also  is  said 
to  know  the  mind  of  the  Spirit,  or  what  is  of  his  inditing;  and  know- 
ing this,  he  will  assuredly  answer.  It  is  the  Holy  Spirit  that 
endues  the  mind  with  sacred  fervour  and  earnestness,  and  furnishes 
it  with  sweetness  of  expression  in  prayer.  When  the  mind  is  over- 
whelmed with  grief  and  anguish,  and  unable  to  give  utterance  to  the 
heart,  he  interprets  "  the  groans  that  cannot  be  uttered,  and  maketh 
intercession  for  us.^' 

Improvement. 

(1.)  We  are  taught  to  acknowledge  our  utter  insufficiency  for  what 
is  good,  and  that  the  whole  of  our  salvation  is  of  grace.  We  can  do 
nothing  as  we  ought,  and  therefore  nothing  to  deserve  mercy  at  the 
hands  of  God. 

(2.)  W^hile  we  feel  and  own  our  insufficiency,  let  us  not  presume 
to  deny  our  obligations;  for  we  are  not  only  at  the  same  time  to 
pray,  but  required  to  pray  as  we  ought. 

(3.)  We  are  from  hence  furnished  with  a  criterion  by  which  to 
judge  of  our  own  religion ;  for  it  is  here  taken  for  granted  that  the 
Lord's  people  are  a  praying  people,  and  that  they  account  it  good  to 
draw  near  unto  God. 

(4.)  We  are  here  taught  to  cherish  the  influence  of  the  Holy  Spi- 
rit, to  depend  upon  it  in  the  performance  of  every  spiritual  exercise, 
and  to  admire  the  infinite  compassion  of  God  the  Holy  Spirit  to  our 
manifold  infirmities. 


IMPORTANCE  OF  IMPROVING  OUR  PRESENT  ADVAN- 
TAGES. 

Then  Jesus  said  unto  them,.  Yet  a  little  while  is  the  light  with  you.  Walk  while 
ye  have  the  light,  lest  darkness  come  upon  you  :  for  he  that  walketh  in  darkness, 
knoweth  not  whither  he  goeth. — John  xii.  35. 

Our  blessed  Lord  was  now  going  up  to  the  feast  at  Jerusalem, 
preaching  as  he  went,  and  all  the  while  with  death  in  view.  It  was 
at  this  feast  that  he  was  to  suffer,  and  the  time  of  his  departure  was 
now  at  hand.  Yet  he  met  with  many  cavillers,  who  believed  not  on 
him,  though  he  had  done  so  many  miracles  among  them.  They  in 
effect  tell  him  in  ver.  34,  that  the  law  speaks  of  the  Messiah  as 
abiding  for  ever,  yet  you  speak  of  the  Son  of  man  as  dying:  who  is 
he  then?     He  cannot  be  the  Messiah!  To  this  objection  the 

words  of  the  text  are  an  answer,  in  which  we  see  that  our  Lord  re- 
fuses to  keep  up  a  dispute  with  cavillers,  and  proceeds  to  warn  them 
of  their  danger,  and  to  exhort  them  to  repentance. 

(1.)  In  the  words,  "a  little  while,"  he  refers  to  his  own  death, 
which  was  now  approaching,  and  to  what  would  follow  upon  it.     It 


86    IMPORTANCE  OP  IMPROVING  OUR  PRESENT  ADVANTAGES. 

is  as  if  he  had  said,  You  will  not  have  me  long;  and  the  kingdom  of 
God  itself  will  be  taken  from  you,  and  given  to  the  gentiles. 

(5.)  He  does  not  speak  of  the  light  as  being  extinguished,  but  as 
departing  from  them.  It  was  thought  that  by  putting  him  to  death, 
they  should  quench  the  light  which  was  so  offensive  to  them;  but, 
like  the  sun,  he  only  departed  from  their  hemisphere,  to  shine  still 
brighter  in  another.  "  The  stone  "  would  be  ''  made  the  head  of  the 
corner,"  though  rejected  by  these  master  builders. 

(3.)  Christ  exhorts  them  to  make  much  of  their  present  mercies. 
<*Walk  while  ye  have  the  light:"  follow  its  dictates,  and  make  it 
your  guide  to  an  eternal  world.  "  I  am  the  light  of  the  world,"  said 
he  on  another  occasion:  "he  that  foUoweth  me  shall  not  walk  in 
darkness." 

(4.)  He  warns  them  of  the  consequences  of  neglecting  their  pre- 
sent mercies  and  advantages,  that  "darkness  would  soon  come  upon 
them,"  and  they  would  not  know  "  whither  they  were  going."  They 
would  be  stumbling  on  the  dark  mountains,  not  knowing  but  the 
next  step  would  plunge  them  into  endless  ruin. 

This  subject  is  applicable  to  us,  as  well  as  to  the  Jews.  We  have 
at  present  the  light  of  the  gospel,  but  it  will  be  only  for  a  little  time. 
Those  who  neglect  it  may  be  deprived  of  it  in  the  present  life ;  or  if 
not,  they  must  soon  be  taken  from  it,  and  sent  into  a  world  where  its 
sound  shall  not  be  heard.      Hear,  then,  the  voice  of  Christ:  and — 

I.  Attend  to  the  exhortation:  "Walk  while  ye  have  the  light." 

In  general,  talije  the  gospel  for  your  guide  to  an  eternal  world,  and 
walk  in  this  light  of  the  Lord.   Isai.  ii.  5. 
More  particularly — 

1.  Beware  of  shutting  your  eyes  against  the  light.  The  Jews 
did  this  to  an  awful  degree,  and  their  posterity  do  the  same  to  this 
day.  Acts  xxviii.  27.  So  also  do  modern  deists,  and  many 
others  who  are  called  Christians.  They  renounce  the  leading  doc- 
trines of  the  gospel  because  they  do  not  suit  their  pride  and  self-suf- 
ficiency. This  is  often  followed  with  judicial  blindness  and  hardness 
of  heart.  John  xi.  41. 

2.  Beware  of  making  cavilling  objections  to  the  gospel,  like  what  we 
find  in  ver.  34.  You  may  read  the  bible,  and  find  in  it  nothing 
but  stumbling-blocks:  and  he  that  goes  to  it  full  of  his  own  wisdom 
will  do  this.  We  must  become  fools,  that  we  may  be  wise, 
and  sit  as  little  children  at  the  feet  of  Jesus.  "He  that  doeth  the 
will  of  my  Father,"  saith  our  Lord,  "  shall  know  of  the  doctrine  that 
I  teach."  But  instead  of  this,  and  instead  of  walking  in  the 
light,  there  are  some  whose  whole  life  is  spent  in  forming  objections, 
that  "  the  ways  of  the  Lord  are  not  equal,"  while  the  true  cause  will 
be  found  to  be  that  "  their  ways  are  not  equal."  Where  this 
unbelieving  and  capricious  spirit  is  cherished,  Christ  will  not  conde- 
scend to  instruct,  but  proceeds  to  reprove,  and  to  warn  of  danger. 


IMPORTANCE  OF  IMPROVING  OUR  PRESENT  ADVANTAGES.     87 

Beware,  then,  lest  ye  be  given  up  to  stumble,  and  fall,  and  perish. 
Acts  xiii.  41. 

3.  Take  heed  of  treating  the  gospel  merely  as  a  matter  of  specula^ 
Hon.  "Walking  in  the  light''  is  practical,  and  opposed  to 

mere  theoretical  knowledge.  Many  who  do  not  openly  reject  the 
word,  but  would  seem  to  be  its  friends,  hearing  it  from  time  to  time, 
and  perhaps  admit  and  contend  for  its  literal  import,  yet  do  it  all  in 
a  speculative  way,  and  never  walk  by  it  as  "  a  light  to  their  feet,  and 
a  lamp  to  their  paths."  The  great  point,  however,  is,  to  be 

"  doers  of  the  word,  and  not  hearers  only;"  for  such  shall  be  "  blessed 
in  their  deed."  Truly  to  walk  in  the  light,  is  to  give  up 

ourselves  to  be  saved  and  governed  by  "  the  truth  as  it  is  in  Jesus," 
to  come  to  liim  as  weary  and  heavy-laden,  and  as  ready  to  perish. 
Matt.  xi.  29.  The  light  of  the  gospel  shows  us  the  way  of 

acceptance  with  God;  and  he  that  walks  in  this  light  gives  up  all 
self-dependence,  and  trusts  alone  to  the  blood  of  the  cross  for  pardon 
and  eternal  life. 

II.  Attend  to  the  warning  given :  "  Walk  while  ye  have  the  light, 
lest  darkness  come  upon  you." 

Our  Lord  said  this  in  reference  to  the  present  life.  The  Jews  in 
rejecting  him  would  be  left  in  a  state  of  mental  blindness  and  unbe- 
lief: and  those  who  reject  the  gospel,  sink  into  a  state  of  heathen 
darkness  and  irreligion.  In  proportion  also  to  the  degree  of  light 
.  previously  enjoyed,  will  be  the  darkness  which  succeeds.  Hence  we 
see  some  are  "  given  up  to  believe  a  lie,  because  they  had  pleasure  in 
unrighteousness,"  and  the  light  that  is  in  them  is  worse  than  dark- 
ness. They  walk  on,  not  knowing  whither  they  are  going. 
Others  become  hardened  and  insensible,  blind  to  their  own  danger, 
and  beyond  the  reach  of  conviction;  they  scorn  to  be  instructed  or 
reproved.     Thus  many  under  the  gospel  live  and  die. 

Pause,  then,  and  think  how  awful  it  is  to  be  without  the  light  and 
the  hope  of  the  gospel,  so  as  to  know  not  whither  you  are  going!  It 
is  painful  to  a  good  man  to  be  without  light  and  comfort,  and  to  be 
in  doubt  about  his  state,  though  he  may  be  right  in  the  main:  but  to 
be  in  the  way  to  hell,  and  not  know  it,  is  awful  beyond  description. 
If  we  reject  the  gospel,  we  are  at  once  involved  in  heathenism,  and 
at  death  we  go  ofif  in  the  dark;  or  if  any  light  remains,  it  is  only  such 
as  glares  into  the  infernal  world,  accompanied  "  with  a  fearful  look- 
ing for  of  judgment,  and  of  fiery  indignation  which  shall  devour  the 
adversary." 


88    COMPASSION  or  GOD  TO  THE  NEEDY  AND  THE  DESTITUTE. 


COMPASSION  OF  GOD  TO  THE  NEEDY  AND  THE 
DESTITUTE. 

A  father  of  the  fatherless,  and  a  judge  of  the  widows,  is  God  in  his  holy  habitation. 
God  setteth  the  solitary  in  families :  he  bringeth  out  those  which  are  bound  with 
chains;  but  the  rebellious  dwell  in  a  dry  land. — Psalm  Ixviii.  5,  6. 

The  former  verses  give  a  display  of  the  greatness  of  God,  in  exer- 
<iising  universal  dominion  over  tlie  whole  creation,  and  represent  this 
as  matter  of  exceeding  great  joy  to  the  righteous.  In  the  text  we 
are  directed  to  contemplate  the  goodness  and  compassion  of  God  to 
the  poor  and  needy:  for  *' though  the  Lord  be  high,  yet  hath  he  re- 
spect unto  the  lowly.''  How  sweet  is  the  contrast  in  ver.  4,  5;  and 
how  wonderful  the  divine  compassion  ! 

T|iere  are  two  senses  in  which  the  text  is  eminently  true  of  God: — 
in  a  way  of  providence,  and  also  in  a  way  of  grace. 

I.  View  the  compassion  of  God  in  a  way  of  providence.  "A 
father  of  the  fatherless,  and  a  judge  of  the  widows,  is  God  in  his  holy 
habitation." 

This  is  meant  of  those  who  are  really  fatherless,  and  may  also  be 
understood  of  such  as  are  left  destitute  and  forsaken,  even  though  their 
fathers  are  living,  as  in  Psal.  xxvii.  10.  It  is  here  implied  that 

the  widow  and  the  fatherless  are  generally  unprotected,  and  liable  to 
be  oppressed.  Such  is  the  state  of  human  nature,  that  those  who  are 
weak  and  defenceless  are  in  danger  of  falling  a  prey  to  the  rich  and 
powerful,  from  whom  they  ought  rather  to  expect  protection:  and 
even  where  there  is  no  design  to  oppress,  they  are  often  unknown, 
overlooked,  and  forgotten,  and  treated  w^ith  wrongs  and  insults. 
Now  God,  even  "he  who  rideth  upon  the  heaven  of  heavens,"  will 
have  a  special  regard  to  such,  and  be  their  father  and  their  judge. 

1.  This  is  evident  from  a  law  expressly  made  in  their  favour, 
under  the  former  dispensation,  and  sanctioned  by  an  awful  threatening, 
in  case  of  their  being  oppressed.  Exod.  xxii.  22 — 25.  And  though 
this  law  was  given  to  the  children  of  Israel,  the  moral  part  of  it  is 
equally  binding  upon  us,  for  nothing  can  be  a  greater  violation  of 
moral  principle  than  a  disregard  of  justice  and  benevolence. 

2.  The  compassion  of  God  to  the  widow  and  the  fatherless  appears 
in  his  making  a  kind  and  merciful  spirit  towards  them  an  essential 
part  of  Christianity  itself.  James  i.  21.  This  is  so  necessary  to  the 
existence  of  true  religion  under  every  dispensation,  that  neither  our 
devotion,  nor  our  love  to  God,  will  be  accounted  as  any  thing,  where 
this  disposition  is  wanting.  Benevolence  towards  men  is  not  indeed 
the  whole  of  religion,  but  it  is  so  essential  an  ingredient  in  the  cha- 
racter of  a  Christian,  that  none  of  the  other  virtues  can  exist  without 
it:  and  an  apostle  infers  that  where  love  is,  none  of  the  rest  are  want- 
ing.    Rom.  xiii.  10. 

3.  In  his  pleading  the  cause  of  the  oppressed,  and  avenging  the 


COMPASSION  OF  GOD  TO  THE  NEEDY  AND  THE  DESTITUTE.         8^ 

wrongs  that  are  done  them.  Psal.  ciii.  6.  He  has  done  this  in 
numberless  instances,  and  will  continue  to  be  their  father  and  their 
judge.   Prov.  xxii.  22,  23. 

4.  In  raising  them  up  friends  that  shall  feel  for  them  and  comfort 
them.  .  God  usually  works  by  second  causes,  and  provides  means  and 
instruments  for  this  purpose ;  and  thus  he  shows  favour  and  compassion 
to  the  poor  and  needy.  Instances  of  this  kind  are  innumerable,  and 
it  becomes  us  to  see  the  hand  of  God  in  all.    2  Cor.  vii.  6. 

5.  By  actually  providing  for  the  widow  and  the  fatherless  by  his 
overruling  providence.  How  evidently  was  this  the  case  with  respect 
to  Hagar,  and  her  son  Ishmael,  in  the  wilderness  !  Gen.  xxi.  14 — 20. 
The  widowofSarepta  was  preserved  in  a  timeof  famine,  by  the  Lord's 
sending  to  her  Elijah  the  prophet,  to  multiply  the  cruse  of  oil  that  it 
might  not  fail.  1  Kings  xvii.  In  a  similar  manner  the  Shunamite  and 
her  son  found  mercy,  in  a  time  of  great  affliction.  2  Kings  iv.  1 — 7. 
In  short,  he  pities  and  blesses  all  who  put  their  trust  in  him,  for  he  is 
"the  Saviour  of  all  men,  but  especially  of  those  that  believe.'' 

Another  instance  of  his  compassion  towards  the  same  characters,  is, 
that  "he  setteth  the  solitary  in  families."  The  lonely  and  the  des- 
titute are  often  thus  provided  for;  and  if  we  are  blessed  with  agreeable 
connexions  and  friends,  '*it  is  the  Lord's  doing,"  and  to  him  alone 
the  praise  is  due. 

Again :  "  He  bringeth  out  those  which  are  bound  with  chains."  The 
Lord  looseth  the  prisoner,  and  preserveth  such  as  are  appointed  to  die. 
All  that  is  good,  beneficent  and  kind,  is  to  be  ascribed  to  him:  the 
compassion  of  creatures  is  nothing  but  a  stream  issuing  from  the  foun- 
tain of  mercy. 

"  But  the  rebellious  dwell  in  a  dry  land."  Here  the  opposite  cha- 
racter is  intended,  such  as  oppress  the  poor  and  needy;  and  to  them 
is  appointed  a  miserable  portion  even  in  this  life.  With  all  their  un- 
just gains  they  are  not  so  well  ofi'as  the  widow  and  the  fatherless  who 
trust  in  God,  even  though  they  be  poor  and  mean.  The  text 

may  also  apply  to  "rebellious"  children,  in  contradistinction  to  the 
"fatherless:"  these  shall  never  prosper,  but  "dwell  in  a  dry  land." 
The  Lord  generally  shows  his  displeasure  against  impious  and  dis- 
obedient children,  and  punishes  them  with  a  succession  of  evils  in  the 
methods  of  his  providence.  Prov.  xxx.  17. 

II.  Consider  the  compassion  of  God  towards  the  needy  and  the 
destitute,  in  the  dispensations  of  his  grace. 

Viewed  as  sinners,  we  are  all  like  fatherless  children,  or  orphans  in 
the  world.  We  are  "  aliens  from  the  commonwealth  of  Israel,  strangers 
from  the  covenants  of  promise,  without  God,  and  without  hope."  We 
are  like  the  outcast  whom  no  one  pitied,  Ezek.  xvi.  5:  we  have  ruined 
ourselves,  and  there  is  none  to  save.  But  in  the  helpless  state, 

God  acts  the  part  of  a  father  towards  us.   Hos.  xiv.  3.     He  adopts  us. 
into  his  family,  gives  us  "  a  goodly  heritage,"  and  makes  us  "  sons 
and  daughters  of  the  Lord  Almighty."  Jer.  iii.  19;  2  Cor.  vi.  17,  18. 

VOL.  II.— ^2 


90  Jonah's  despondencf. 

If  we  cannot  with  confidence  call  him  our  Father,  we  may 
at  least  plead  that  we  are  fatherless  without  him.  Lam.  v.  1 — 3. 

(1.)  We  may  learn  from  hence  what  true  religion  is.  It  is  to  be 
like  God,  to  feel  and  act  in  some  measure  as  he  does;  to  be  "  merciful, 
even  as  our  Father  who  is  in  heaven  is  merciful."  Mat.  v.  45 — 48. 
Let  no  man  deceive  himself  with  notions  of  piety,  while  a  stranger 
to  genuine  benevolence,  for  this  is  made  essential  to  the  character  of 
the  elect  of  God.  Col.  iii.  12;  1  John  iii.  17. 

(2.)  What  encouragement  is  here  to  trust  in  God,  under  the  most 
painful  bereavements!  What  a  consolation  to  Ihe  truly  godly  when 
they  come  to  die,  and  leave  behind  them  their  dearest  friends  and 
fatherless  children  in  an  evil  world!  Jer.  xlix.  11.  God  will  be  their 
father,  their  protector,  and  their  judge.  Psal.  x.  14,  17,  18. 


JONAH'S  DESPONDENCY. 

Then  I  said,  I  am  cast  out  of  thy  sight;  yet  I  willlook  again  toward  thy  holy  tem- 
ple.— Jonah  ii.  4. 

The  Scriptures  furnish  but  little  narrative  of  the  prophets,  but  the 
book  of  Jonah  is  chiefly  in  the  form  of  a  history.  It  narrates  with 
great  distinctness  the  leading  circumstances  of  a  particular  prophecy, 
which  was  delivered  against  what  was  then  considered  the  metro- 
polis of  the  heathen  world,  the  city  of  Nineveh,  and  the  head  of  the 
Assyrian  empire. 

This  brief  but  interesting  history  shows  us,  that  God  was  not 
unmindful  of  the  heathen  at  this  early  period.  The  people  of  Israel 
were  God's  witnesses,  and  the  fear  of  them  was  impressed  upon  the 
surrounding  nations,  as  appears  by  the  effect  produced  upon  the  ma- 
riners who  accompanied  Jonah  to  Tarshish,  and  also  upon  the  Nine- 
vites  by  the  ministry  of  the  prophet.  The  former  "  feared  exceed- 
ingly," when  they  found  that  he  was  the  servant  of  Jehovah ;  and 
the  latter  repented  in  "sackcloth  and  ashes." 

Jonah's  being  raised  up  for  the  express  purpose  of  going  with  God's 
message  to  the  Ninevites,  seems  to  have  been  a  presage  of  gospel  times, 
when  the  word  of  truth  should  be  sent  to  all  nations  by  the  ministry 
of  the  apostles,  who  were  especially  commissioned  to  carry  the  tidings 
of  salvation  to  the  gentiles. 

The  text  in  its  connexion  states  the  very  crisis  of  Jonah's  affliction, 
when  on  the  borders  of  despair,  and  the  means  by  which  that  despair 
was  prevented, 

(1.)  We  see  the  disobedient  prophet  fleeing  from  God,  and  going 
in  a  way  opposite  to  that  which  he  was  directed  to  pursue.  God  sent 
him  to  Nineveh,  but  he  went  down  to  Tarshish. 

(2.)  A  tempest  is  sent  in  pursuit  of  him.  He  who  holds  the  winds 
in  his  fists,  and  the  waters  in  the  hollow  of  his  hand,  gives  commis- 
sion for  both  to  overtake  and  chastise  the  disobedient  prophet. 


Jonah's  despondency.  91 

(3.)  All  the  parties  were  alarmed,  except  himself,  for  he  was  asleep 
at  the  bottom  or  in  the  hold  of  the  ship.  Jonah  is  reproved  for 

his  stupidity  by  the  heathen  mariners,  is  afterwards  taken  by  lot,  con- 
fessing his  country,  his  religion,  and  his  sin,  and  in  the  sequel,  reads 
his  own  condemnation.  We  see  humanity  struggling  for  his  de- 

liverance, but  in  vain.  We  witness  the  apparent  conversion  of  the 
heathen  sailors,  and  hear  them  cry  to  Heaven  for  mercy  ;  while  the 
prophet  of  the  Lord  is  prayerless  and  unaflfected.  What  a  load  of 
guilt  must  at  this  moment  press  upon  his  conscience!  In  this  state 

he  is  at  length  cast  into  the  sea:  now  he  sinks,  and  is  swallowed  up 
by  an  inhabitant  of  the  deep.  Afterwards,  when  recovered 

from  this  state,  he  wrote  the  account,  and  tells  us  what  passed  in  that 
perilous  situation. 

The  text  describes  him  as  sinking  in  despair ;  but  at  the  last  mo- 
ment a  ray  of  hope  darts  into  his  soul,  and  he  is  saved  from  destruction. 

I.  Notice  a  few  things  in  the  case  of  Jonah  relative  to  his  despair. 

His  state  of  mind  is  depicted  in  very  aflfecting  language:  "  I  said,  I 
am  cast  out  of  thy  sight.'' 

1.  Observe  the  import  of  the  expression.  It  is  not  to  be 
taken  literally;  for  "whither  can  we  flee  from  his  presence?"  Psal. 
cxxxix.  7 — 12.  The  expression,  no  doubt,  alludes  to  the  practice  of 
princes  and  great  men,  who  admit  their  friends  and  favourites  into 
their  presence,  and  banish  offenders  from  their  sight.  Thus  a  highly 
favoured  land  is  said  to  have  the  eyes  of  the  Lord  continually  upon 
it,  Deut.  xi.  12  ;  and  a  people  who  had  greatly  offended  are  cast  out 
of  his  sight.  2  Kings  xvii.  18;  xxiv.  3.  Jonah  had  been 
highly  favoured  in  several  respects.  He  was  an  Israelite,  a  wor- 
shipper of  the  true  God:  and  now  he  is  cast  away,  and  must  die 
amongst  heathen  idolaters,  and  no  eye  to  pity  him.  He  was 
a  prophet,  and  sent  as  God's  ambassador:  but  now  he  must  be  cast 
off,  and  God  will  employ  him  no  more.  He  was  a  religious 
character,  had  enjoyed  communion  with  God,  and  possessed  the  hope 
of  eternal  life:  but  what  could  he  think  now,  and  whither  must  he 
flee  for  refuge! 

2.  The  awfulness  of  that  eve^z^  which  he  anticipated — to  be  "cast 
out  of  God's  sight,"  and  to  see  his  face  no  more !  Without 
this  the  world  would  be  nothing:  but  he  is  also  cast  out  of  the  world. 
This  is  the  very  essence  of  all  misery,  of  final  destruction  ;  to  be  "ba- 
nished from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power."  Yet  all  this  did  the  unhappy  prophet  now  anticipate;  and 
no  wonder  therefore  that  he  is  overwhelmed. 

3.  Mark  the  correspondence  between  the  punishment  and  the  of- 
fence. Jonah  fled  from  the  presence  of  the  Lord,  and  now  the 
Lord  departs  from  him.  He  disobeys  the  voice  of  the  Lord,  and  now 
his  voice  must  not  be  heard.  He  is  cast  out,  and  no  power  can  save 
him. 

4.  The  excess  to  which  his  fears  had  driven  him :  he  is  now  on 


92  Jonah's  despondency. 

the  very  borders  of  despair.  "I  said,  I  am  cast  out  of  thy 

sight."  But  it  was  not  really  so,  though  he  said  it,  and  thought  it  had 
been  so.  It  was  the  language  of  his  fears;  and  happy  for  him  that  it 
was  beyond  the  truth.  Others  also  have  said  the  same  concerning 
themselves,  and  were  mistaken.  Psal.  lxxvii.7 — 10. 

5.  The  piety  which  is  nevertheless  discovered  in  the  prophet's 
complaint.  It  is  not  so  much  the  punishment  of  sense  as  of 

loss  that  is  included  in  it,  and  this  is  what  most  deeply  affected  him. 
Wicked  men  would  have  felt  the  former  only,  as  Cain  and  Judas; 
but  to  be  deprived  of  God's  presence  and  blessing,  is  what  a  good 
man  cannot  bear.  Psal.  Ixiii.  3;  Ixxiii.  25. 

Proceed  to  notice  the  hope,  though  faint,  which  Jonah  cherished 
while  in  this  desponding  state.  "Yet  I  will  look  again  towards  thy 
holy  temple." 

(1.)  It  was  not  the  temple  as  a  material  building  to  which  he  looked, 
but  as  God's  dwelling-place;  particularly,  as  the  residence  of  the  ark 
and  the  mercy-seat,  from  whence  he  communed  with  his  people.  As 
the  substance  of  these  types  and  symbols,  Christ  is  the  true  propi- 
tiatory, to  which  sinners  must  look  for  acceptance  with  God.  Rom. 
iii.  2^\  1  John  ii.  1. 

(2.)  Looking  to  the  temple  had  the  promise  of  prayer  being  heard 
and  answered,  and  this  it  was  that  encouraged  the  prophet  to  direct 
his  eye  towards  that  holy  place.   1  Kings  viii.  38,  39;  Psal.  v.  7. 

(3.)  This  was  not  the  first  time  that  Jonah  had  prayed  with  his 
face  towards  Jerusalem,  and  therefore  he  encourages  himself  to  look 
^< again."  He  who  has  once  tried  this  means  of  relief,  cannot  but  try 
it  again  ;  prayer  is  the  only  balm  to  a  wounded  spirit.  What  a  mercy 
is  it,  not  to  be  a  stranger  to  this  holy  exercise,  and  to  know  where  to 
look  and  whither  to  go  in  a  time  of  trouble. 

II.  Endeavour  to  derive  some  instruction  from  the  subject. 

1.  We  are  warned  not  to  draw  any  positive  conclusion  as  to  the 
state  of  the  departed.  Had  we  been  left  to  decide  on  Jonah's 
case  at  the  time  he  was  cast  into  the  sea,  we  should  have  entertained 
but  little  hope  of  his  salvation.*  Considering  him  dying  as  it  were  in 
a  state  of  impenitence,  and  in  the  very  act  of  disobedience  to  God, 
we  should  have  thought  him  an  apostate,  and  gone  to  perdition. 
What  took  place  after  he  was  cast  away,  and  cast  out  of  God's  sight 
as  he  thought,  was  all  concealed  from  human  eyes,  and  therefore  left 
no  room  for  the  exercise  of  human  judgment. 

2.  Let  us  beware  of  disobeying  the  divine  command,  and  oi^  fleeing 
from  the  presence  of  the  Lord.  If  we  neglect  his  service,  and 
turn  our  back  upon  his  work;  if  we  rebel  against  his  word,  or  neglect 
to  seek  his  glory;  we  may  expect  to  be  cast  out  of  his  sight.  They 
that  observe  lying  vanities,  forsake  their  own  mercies. 

3.  If  any  have  sinned,  yet  let  them  not  despair.  So  long  as 
ive  are  out  of  hell,  there  is  hope  concerning  us,  hope  in  God  through 


CHRIST  THE  LIFE  AND  PORTION  OF  HIS  PEOPLE.  93 

a  Mediator.  There  is  a  mercy-seat  to  which  we  may  repair,  and  we 
are  invited  to  come  boldly  to  it  that  we  "  may  obtain  mercy,  and  find 
grace  to  help  in  time  of  need."  Heb.  iv.  16.  An  Intercessor  also  is 
provided,  who  is  able  to  "  save  to  the  uttermost  all  that  come  unto  God 
by  him."  Heb.  vii.  25. 

4.  If  any  have  lost  the  light  of  GocPs  countenance,  and  are  "  walk- 
ing in  darkness,"  let  them  seek  it  in  the  way  they  first  obtained  it, 
and  look  "again  "  towards  his  holy  temple.  Let  them  come  as  poor 
and  wretched,  and  ready  to  perish.  There  is  still  a  temple,  an  altar, 
and  a  mercy-seat. 


CHRIST  THE  LIFE  AND  PORTION  OF  HIS  PEOPLE. 

He  that  hath  the  Son,  hath  life;  and  he  that  hath  not  the  Son  of  God,  hath  not  life. — 

1  John  v.  12. 

The  apostle  John  delights  to  speak  of  Christ,  and  to  dwell  upon 
the  glory  of  his  character  as  the  Son  of  God.  He  often  introduces 
him  under  this  appellation,  and  it  is  with  a  view  to  exalt  him  that  he 
thus  speaks  of  him  in  the  text.  The  import  of  this  language  is.  If 
you  have  but  Christ,  you  have  every  thing;  but  without  him,  what- 
ever else  you  may  possess,  you  have  nothing.  All  that  is  good  and 
desirable  is  denoted  by  the  term  "life,"  and  not  merely  a  perpetuity 
of  existence. 

1.  Inquire  what  it  is  to  "  have  the  Son  of  God." 

In  general  it  denotes  a  specific  interest  or  propriety  in  him  as  our 
portion,  to  possess  or  to  enjoy  him  as  our  own.     More  particularly — 

1.  This  language  implies  that  Christ  is  the  gift  of  God,  that  he 
might  be  the  portion  of  them  that  believe.  He  became  man, 

lived  and  died,  rose  and  ascended,  not  for  himself,  but  for  others. 
As  the  head  does  not  exist  for  itself,  but  for  the  body,  and  the  stock 
for  the  branches;  so  Christ  did  nothing,  suffered  nothing  for  himself, 
but  for  us. 

2.  It  is  implied  that  Christ  is  the  great  depository  of  divine  riches, 
for  "it  pleased  the  Father  that  in  him  should  all  fulness  dwell."  Col.  i. 
19 ;  ii.  9.  He  is  all  that  to  us,  and  much  more,  which  Joseph  was 
to  the  Egyptians :  all  our  supplies  must  come  from  him,  and  "  out  of 
his  fulness  we  receive,  and  grace  for  grace."  John  i.  16.- 

3.  It  is  implied  that  we  have  actually  received  Christ  by  faith, 
for  what  is  here  taught  is  true  only  of  them  that  believe,  and  they 
only  have  the  promise  of  eternal  life.  The  origin  and  first  cause 

of  an  interest  in  Christ,  is  God's  electing  grace  and  love ;  but  this  is 
only  made  manifest  by  effectual  calling  and  the  renewing  of  the  Holy 
Ghost.  It  is  impossible  that  it  should  be  otherwise,  or  that  we  should 
"have  the  Son  "  till  we  have  really  received  him,  and  that  can  only 
be  by  faith*  John  iii.  36.  We  cannot  have  Christ,  and  at  the 

same  time  have  what  is  the  opposite  to  him.     He  who  trusts  in  his 


94  CHRIST  THE  LIFE  AND  PORTION  OF  HIS  PEOPLE, 

own  righteousness  for  acceptance  with  God,  can  have  no  interest  in 
the  righteousness  of  Christ,  for  the  former  involves  a  rejection  of  the 
latter,  and  so  an  exclusion  from  its  benefits.  Rom.  x.  3,  4.  He 

whose  heart  is  set  upon  the  world  for  his  portion,  can  have  no  part  in 
Christ,  for  it  is  impossible  to  serve  two  masters,  or  to  have  both  Christ 
and  mammon.  Faith  in  Christ  includes  a  renunciation  of  all  things 
for  his  sake,  and  we  shall  not  otherwise  be  accounted  worthy  of  him. 
Those  who  make  him  their  portion  must  make  him  their  all  in  all. 

II.  The  connexion  there  is  between  this  and  eternal  salvation. 
"He  that  hath  the  Son,  hath  life." 

The  favour  of  God,  and  the  enjoyment  of  all  spiritual  blessings,  are 
comprehended  in  the  life  that  is  here  promised,  as  in  John  xvii.  3. 

1.  The  order  established  in  the  Scriptures  is,  that  having  Christ 
should  precede  our  having  life.  Christ  is  God's  unspeakable 
gift,  his  first  and  primary  gift,  to  an  impoverished  and  ruined  world: 
and  having  given  him,  "  how  shall  he  not  with  him  also  freely  give  us 
all  things  !"  Rom.  viii.  32.  As  this  gift  takes  precedence  of 
all  the  rest,  both  in  point  of  magnitude  and  in  order  of  time,  so  our 
reception  of  it  must  take  the  lead  of  all  the  rest.  Hence  it  is  that 
"  to  as  many  as  received  him,  to  them  gave  he  power  to  become  the 
«ons  of  God;"  and  this  order  cannot  be  reversed.  John  i.  12. 

The  branch  must  be  united  to  the  vine,  before  it  can  derive  life  and 
nourishment  from  it;  and  union  with  Christ  must  in  the  order  of 
things  precede  every  other  blessing.  Our  justification  and  sanctifi- 
cation  are  both  from  hence.  Rom.  viii.  1;   1  Cor.  i,  21;  Phil.  iii.  8. 

2.  There  is  a  fitness  in  all  this,  because  Christ  is  the  great  me- 
dium of  life  and  salvation  to  a  lost  and  ruined  world.  It  is  by 
his  sufferings  and  death  that  life  is  obtained,  and  through  his  media- 
tion it  is  bestowed.  Appearing  as  our  substitute,  *'the  chastisement^ 
of  our  peace  was  laid  on  him,  and  by  his  stripes  we  are  healed."  "  He 
who  was  rich,  for  our  sakes  became  poor,  that  we  through  his  poverty 
might  be  rich."  Now  it  is  that  God  delights  to  bestow  every 
spiritual  blessing  on  us,  in  reward  of  his  obedience;  and  thus  he  gives 
eternal  life.  Receiving  Christ,  we  are  treated  as  being  his,  as  Pha- 
raoh treated  Joseph's  brethren  because  they  were  his.  God  hath  made 
a  covenant  of  life  with  us  through  him,  and  given  us  all  things  for  his 
sake.   1  Cor.  iii.  21 — 23. 

3.  Christ  is  not  only  the  medium  of  life,  but  life  itself,  even  that 
eternal  life  which  was  with  the  Father,  and  is  manifested  unto  us. 
1  John  i.  2.  Christ  is  our  life,  our  heaven,  and  our  all,  Col. 
iii.  1 — 3.  What  we  have  of  life  in  this  world  is/rom  him,  and  it  will 
be  the  same  in  the  world  to  come.  John  xi.  25. 

Improvement. 
(1.)  Consider  the  blessedness  of  having  Christ  for  our  portion.     If 
we  have  but  little  else,  yet  this  will  be  enough,  an  ample  portion. 
Every  thing  is  Christ's,  for  he  is  "  heir  of  all  things;"  and  if  we  have 


HOW  TO  LAY  UP  TREASURES  FN  HEAVEN.  95 

him,  all  things  become  ours.  Our  great  concern  therefore  should  be 
to  receive  Christ,  and  to  be  satisfied  with  nothing  short  of  an  interest 
in  him. 

(2.)  The  awful  state  of  being  "without  Christ,  without  hope, 
without  God  in  the  world."  Such  is  the  condition  of  all  unbelievers; 
for  "he  that  hath  not  the  Son  of  God,  hath  not  life.''  No  matter 
what  else  we  have,  if  we  have  not  him;  whether  it  be  wealth  or  ho- 
nour, or  even  the  greatest  stock  of  good  works.  All  will  avail  us  no- 
thing; there  will  be  no  real  or  substantial  good  in  this  world  and  none 
in  the  world  to  come. 

(3.)  How  delusive  and  how  dangerous  fs  that  system  of  religion,, 
which  has  not  Christ  for  its  living  and  animating  principle!  How  un-^ 
like  the  gospel  which  John  preached,  and  how  alien  from  the  life  of 
Christian  piety!  Let  us  beware  of  every  principle  that  would  lessen 
the  importance  of  Christ's  mediation,  or  find  a  sub^itute  for  the  doc- 
trine of  the  cross,  the  only  medium  of  life  to  a  dying  world. 


HOW  TO  LAY  UP  TREASURES  IN  HEAVEN. 

Lay  not  up  for  yourselves  treasures  upon  earth,  where  moth  and  rust  doth  corrupt;^ 
and  where  thieves  break  through  and  steal:  but  lay  up  for  yourselves  treasures 
in  heaven,  where  neither  moth  nor  rust  doth  corrupt,  and  where  thieves  do  not 
break  through  nor  steal. — Matthew  vi.  19,  MS). 

Our  Lord  intended  in  these  words  to  check  that  inordinate  attach^ 
ment  to  the  things  of  this  life,  and  that  eager  pursuit  of  them,  which 
we  too  frequently  witness.  He  did  not  mean  that  it  would  be  abso- 
lutely unlawful  to  lay  up  treasure  on  earth,  either  for  ourselves  or  our 
families:  on  the  contrary,  this  is  what  the  Scriptures  both  admit  and 
require  in  certain  cases,  and  for  certain  purposes.  They  teach  us  that 
though  children  are  not  to  "  lay  up  for  their  parents,"  yet  that  parents 
are  to  "lay  up  for  their  children."  2  Cor.  xii.  14:  and  more  than  this, 
that  we  are  to  provide  for  our  own  house,  and  to  give  to  him  that  need- 
eth.  2  Tim.  v.  8.  But  if  nothing  were  provided  we  should  have  nothing 
to  give,  either  to  our  children,  or  to  any  one  besides. 

The  text  therefore  is  designed  to  show,  that  our  hearts  must  not  be 
set  on  these  things,  but  rather  on  things  that  are  above,  while  the 
world  finds  only  a  subordinate  place  in  our  esteem.  Much  less 

are  we  to  lay  up  treasure  on  earth,  when  we  ought  to  lay  it  out  for 
God,  and  in  acts  of  justice  and  of  mercy  towards  men. 

To  "lay  up  treasure  in  heaven,"  does  not  mean  any  thing  like 
merit  and  desert,  as  if  there  could  be  any  proportion  between  what 
we  do  in  this  world,  and  what  we  shall  enjoy  in  the  next.  But  in 
order  to  encourage  us,  God  has  promised  a  crown  of  life,  and  repre- 
sented us  as  winning  and  obtaining  it.  He  also  condescends  to  speak 
of  it  as  a  reward,  and  of  what  we  do  for  him  as  "  sowing  to  the  Spirit, 
that  of  the  Spirit,  we  may  reap  life  everlasting." 

From  the  whole  we  are  led  to  the  following  observation — 


^6  HOW  TO  LAY  UP  TREASURES  IJ^  HEAVEN. 

1.  That  to  lay  out  ourselves  for  God,  is  to  lay  up  for  ourselves 
treasures  in  heaven. 

The  heavenly  state  admits  of  different  degrees  of  glory;  and  if  in 
proportion  as  we  have  laboured  and  suffered  for  God  in  this  world, 
we  shall  enjoy  him  in  the  next;  then  it  will  follow,  that  whatever  we 
now  do  for  the  divine  glory  is  sowing  seed  for  the  final  harvest,  and 
"laying  up  for  ourselves  treasure  in  heaven." 

We  may  endeavour  to  illustrate  this  idea  a  little  more  particularly, 
by  considering  wherein  the  heavenly  glory  will  consist — 

1.  One  part  of  it  will  consist  in  our  being  approved  of  God,  and 
receiving  that  divine  commendation,  "Well  done,  good  and  faithful 
servant  ;'^  or,  as  Paul  expresses  it,  "  in  having  praise  of  God."  1  Cor. 
iv.  5.  Enoch  is  said  to  have  had  that  testimony  on  earth,  Heb. 
xi.  5;  and  all  that  have  served  the  Lord  in  truth  shall  have  it  in 
heaven,  and  this  will  be  heaven  itself  Now  it  is  easy  to  see 
that  in  proportion  as  we  have  been  faithful  and  diligent,  we  shall  en- 
joy the  divine  approbation;  and  so  we  may  perceive  in  what  manner 
treasure  is  laid  up  in  heaven.  Our  Lord  has  also  encouraged  this  idea 
by  his  intended  commendation  of  all  acts  of  kindness  and  good  will 
shown  to  his  afflicted  and  suffering  people.  Matt.  xxv.  34 — 36. 

2.  The  heavenly  glory  will  consist  in  loving  God,  the  Father,  Son, 
and  Holy  Spirit,  as  well  as  in  being  loved  and  approved  of  him:  and 
then  of  course  the  more  we  have  done  for  the  glory  of  God,  the  more 
the  remembrance  of  it  will  rejoice  our  hearts,  and  increase  our  love 
towards  him.  The  same  thing  that  made  us  rejoice  in  his  ser- 
vice here,  will  make  us  hereafter  to  rejoice  that  we  have  ever  served 
him.  And  as  love  here  makes  us  to  rejoice  even  in  tribulation,  if  God 
may  but  be  glorified;  so  love  will  there  make  us  to  rejoice  that  ever 
we  were  counted  worthy  to  suffer  for  his  sake.  It  is  thus  that  our 
present  sufferings  for  him  will  work  for  us  a  "  far  more  exceeding  and 
eternal  weight  of  glory;"  and  by  serving  and  suffering  in  his  cause, 
we  may  "lay  up  treasure  in  heaven."  2  Cor.  iv.  17. 

3.  Another  part  of  heaven  will  consist  in  giving  glory  to  God  and 
the  Lamb,  as  it  is  described  in  Rev.  v.  12 — 14.  But  this  must 
be  in  proportion  as  we  have  glory  to  give.  He  that  has  laboured  much 
for  God  has  obtained  more  crowns  than  others,  and  the  more  we  have 
obtained  the  more  we  shall  have  to  cast  at  his  feet.  When  we  hear 
such  a  one  as  Paul  saying,  "  By  the  grace  of  God  I  am  what  I  am," 
there  is  a  great  deal  more  meaning  in  the  words  than  there  could  be  in 
the  lips  of  most  other  men.  Those  who  shall  have  crowns  from 
the  number  of  converts,  who  shall  be  their  crown  of  rejoicing  in  the 
day  of  the  Lord  Jesus,  will  have  greater  honour  to  ascribe  to  him,  and 
more  numerous  trophies  to  lay  at  his  feet.  In  the  same  proportion 
they  will  have  a  richer  portion  to  enjoy.   1  Thess.  ii.  19,  20. 

4.  Another  part  will  consist  in  exploring  the  wonders  of  his  love 
to  us:  and  what  spiritual  knowledge  we  have  obtained  here,  will 
fit  us  in  part  for  this  delightful  employment.  It  is  of  the  na- 
ture of  holy  and  heavenly  wisdom  to  expand  the  soul,^and  render  it 


HOW  TO  LAY   UP  TREASURES  IN  HEAVEN.  97 

susceptible  of  higher  enjoyments;  and  the  more  we  have  been  conver- 
sant with  the  love  of  God  in  Christ  Jesus  our  Lord,  the  richer  will  be 
our  satisfacJion  when  we  shall  be  made  to  comprehend  it  in  the  light 
of  eternal  glory.  Ephos.  iii.  18,  19.  Let  us  therefore  be  encouraged 
to  search  the  Scriptures,  and  dig  the  mines  of  revelation,  that  we  may 
"lay  up  treasure  in  heaven."  Prov.  ii.  3 — 5. 

5.  The  glory  of  heaven  will  consist  in  reviewing  the  works  of  God  as 
one  glorious  system,  in  tracing  causes  and  efiects,  and  seeing  the  won- 
derful events  that  have  resulted  from  small  beginnings.  Amidst 
an  endless  series,  it  will  form  no  inconsiderable  part  of  our  felicity  to 
contemplate  the  blessed  effects  of  our  own  labours,  if  we  have  done  any 
thiag  for  God,  and  to  witness  the  astonishing  and  unexpected  result. 
Lsai.  xlix.  21.  It  was  a  part  of  the  joy  set  before  Christ  when  he 
had  to  endure  the  cross,  that  he  should  "  .«»ee  of  the  travail  of  his  soul;" 
and  it  will  be  so  with  his  faithful  servants.  lsai.  liii.  10,11;  Heb.  xii. 
2.  What  a  heaven  it  must  be  to  such  a  one  as  Paul,  to  see  all  that  Cod 
has  done  by  his  means,  by  his  preaching  and  by  his  writings.  Every 
one  also  who  has  laboured  with  fidelity  in  an  humbler  sphere,  shall 
partake  of  the  same  joy  and  blessedness.  Matt.  xxv.  21. 

II.  Notice  the  manner  in  which  the  exhortation  in  the  text  is 
enforced. 

The  principal  idea  is,  that  things  laid  up  on  earth  are  not  safe,  ver. 
19;  but  thin<>;s  laid  up  in  heaven  are  out  of  the  reach  of  danger  "where 
neither  moth  nor  rust  doth  corrupt,  and  where  thieves  do  not  break 
through  nor  steal." 

1.  The  things  of  this  life  carry  in  them  a  principle  of  corruption^ 
but  those  of  another  life  are  incorruptible  and  eternal.  There  is 
a  worm  at  the  root  of  every  earthly  good,  and  they  all  "perish  with 
the  using."  Lay  not  up  your  treasure  here,  therefore,  but  let  your 
afiections  be  placed  on  what  will  last  for  ever. 

2.  The  things  of  this  life  are  exposed  to  invasion  from  without  as 
well  as  to  internal  corruption  and  decay,  for  "thieves  break  through 
and  steal;"  but  the  things  of  another  life  are  secure  from  all  these 
dangers.  Not  only  is  our  worldly  property  liable  to  various  de- 
predations and  losses  from  wicked  and  unreasonable  men,  but  all  our 
enjoyments  are  subject  to  invasion  from  various  other  quarters.  Losses 
and  disappointments  break  in  upon  us,  and  sweep  away  that  which 
groweth  out  of  the  dust.  Afflictions  rob  us  of  our  hopes,  and  death 
deprives  us  of  our  worldly  all.  But  it  is  not  so  in  heaven:  the 
wreck  of  nature  itself  will  not  affect  our  spiritual  and  everlasting  por- 
tion. The  hope  that  is  laid  up  for  us  will  neither  deceive  nor  disap- 
point, but  shall  be  brought  unto  us  at  the  revelation  of  Jesus  Christ." 


VOL.  II. — 13 


{  98  ) 


END  OF  THE  RIGHTEOUS  AND  THE  WICKED. 

I  have  seen  the  wicked  in  great  power,  and  spreading  himself  like  a  green  bay  tree: 
yet  he  passed  away,  and  lo,  he  was  not:  yea,  I  sought  him,  but  he  could  not  be 
found.  Mark  the  perfoct  man,  and  behold  the  upright:  for  the  end  of  that  man  is 
peace. — Psalm  xxxvii.  35 — 37. 

The  Scriptures  every  where  preserve  that  great  and  important  dis- 
tinction of  character,  which  divides  the  whole  of  mankind  in  all  ages, 
and  which  alone  shall  exist  in  the  last  day — the  righteous  and  the 
wicked.  This  too  is  mentioned  in  such  a  manner,  as  if  no  account  at 
all  was  to  be  made  of  any  other  distinction.  In  the  concerns  of  the 
present  life  men  are  distinguished  by  nation,  by  birth,  by  rank  *and 
title;  but  God  distinguishes  them  only  by  character,  for  he  is  no 
respecter  of  persons. 

It  is  also  observable,  what  importance  is  attached  to  the  "end  "  of 
things;  and  we  are  always  taught,  that  only  is  well  which  ends  well. 
Here  is  exhibited  the  end  of  two  difierent  characters;  the  one  is  that  of 
a  great  man,  perhaps  a  nobleman  or  a  prince,  high  in  the  esteem  of  the 
world,  and  quite  an  object  of  envy.  But  what  is  his  end?  "  He  passed 
away,  and,  lo,  he  was  not:  yea,  I  sought  him,  but  he  could  not  be 
found."  Here  is  another,  of  whom  nothing  is  said,  but  that  he  was 
"perfect  and  upright."  Probably  he  was  an  object  of  pity,  if  not  of 
contempt,  in  the  eye  of  the  world.  But  what  then  ?  "His  end  was 
peace." 

I.  View  the  character  and  end  of  him,  whom  the  world  in  general 
look  upon  with  envy. 

1.  Much  is  said  of  his  present  glory  and  prosperity.  Proba- 
bly he  was  born  of  wealthy  parents, Avas  nursed  up  in  the  lap  of  for- 
tune, educated  in  the  best  manner  that  his  age  or  country  could  af- 
ford. He  enters  upon  life  with  every  flattering  prospect:  and  thus 
far,  what  is  there  to  censure  or  to  blame?  Nothing:  it  is  Providence 
that  raises  him  up,  and  gives  him  an  elevated  station.  Some  few  of 
the  Lord's  servants  have  also  been  thus  honoured.  But  he  is 
wicked.  It  is  said  of  Naaman  the  Syrian  that  he  was  "a  mighty 
man  of  valour,  but  he  was  a  leper."  What  is  here  said  of  the 
rich  and  prosperous  man  is  much  worse;  and  it  shows  that  God  often 
gives  the  greatest  worldly  advantages  to  the  worst  of  men. 

He  is  described  as  in  the  plenitude  of  power,  and  that  power  in- 
creasing; so  that  he  "spread  himself  on  every  side  like  a  green  bay 
tree."  Perhaps  his  power  and  influence  were  gained  by  oppression, 
like  Haman;  or  by  conquest,  like  Sennacherib.  In  every  thing  his 
plans  succeeded  according  to  his  wishes.    Isai.  x.  14.  The 

comparison  is  remarkably  apt  and  suitable  :  he  is  like  an  evergreen 
which  sees  no  change,  but  brings  forth  no  fruit  to  God;  beautiful  in 
appearance,  but  altogether  unprofitable. 

2.  Nothing  is  said  of  the  good  he  had  done,  with  all  his  power  and 
prosperity.  It  was  a  trust  committed  to  him  by  the  great 


END  OF  THE  RIGHTEOUS  AND  THE  WICKED.  ^9 

Proprietor  of  all  things,  but  he  lived  to  himself,  and  without  God  in 
the  world.  As  to  mankind,  he  was  either  a  terror  to  those 

about  him,  or  if  beneficent  and  kind,  it  was  merely  for  his  own  sake, 
or  to  gratify  the  love  of  popularity.  It  is  truly  affecting  to 

observe  the  miserable  use  which  great  men  generally  make  of  their 
riches  and  their  influence. 

3.  The  account  given  of  Jus  end  is  truly  alarmins^.  He  is 

supposed  on  a  sudden  to  depart,  as  if  by  a  blast,  or  some  hand  un- 
seen. There  seems  to  be  a  studied  silence  about  his  death;  perhaps 
some  things  the  writer  could  not  say,  and  others  he  might  not  wish 
to  say.  He  could  not  say  that  he  died  much  lamented,  that  the  poor 
wept  over  his  grave,  or  that  he  had  any  good  hope  of  eternal  life. 
Other  things  which  he  might  have  said,  he  })asses  over  in  silence. 
He  could  have  said  as  our  Lord  did  of  the  rich  man  after  his  death, 
that  "in  hell  he  lifted  up  his  eyes,  being  in  torment;"  or  as  Asaph 
did  of  the  ungodly  who  prosper  in  the  world,  "thou  castedst  them 
down  into  destruction,  they  are  brought  into  desolation  as  in  a  mo- 
ment, and  are  utterly  consumed  with  terrors."  Psal.  Ixxiii.  18 — 20, 
But  the  sacred  w^riter  is  silent,  and  this  silence  speaks  much. 
Such  is  the  end,  the  fatal  end  of  thousands  whom  the  world  applaud, 
but  whom  the  Christian  has  no  reason  to  envy:  ver.  1 — 3. 

H.  Consider  the  character  and  end  of  him,  whom  the  world  in  ge- 
neral look  upon  with  pity  and  contempt. 

1.  Nothing  is  said  of  his  outward  circumstances,  but  merely  of  his 
character.  He  might  be  affluent,  or  he  might  not;  a  proof 
this  that  true  blessedness  does  not  consist  in  worldly  circumstances. 
Many  of  the  poor,  the  persecuted  and  despised,  have  been  found 
amongst  the  contented,  and  the  most  blessed.  But  he  was 
"upright  and  perfect,"  though  not  free  from  sin;  the  expression  be- 
ing employed  in  the  Old  Testament  to  denote  a  sincere  and  genuine 
believer,  or  one  whose  heart  is  perfect  with  God,  and  whose  life  is 
upright  and  blameless  before  men. 

2.  It  seems  almost  implied  that  he  had  but  little  peace  in  this  world, 
at  least  this  is  often  the  case  with  such  as  fear  God.  The 
Lord's  people  have  been  hated  by  the  world  in  all  ages ;  they  wan- 
dered about,  like  the  patriarchs,  without  any  certain  dwelling-place. 
Two  things,  however,  are  said  of  this  good  man  which  are  worthy  of 
notice — 

(1.)  His  heart  was  perfect  with  God,  and  his  life  was  upright  before 
men.  This  is  a  high  commendation,  especially  to  continue  so  all 
through  the  trials  and  temptations  of  life.  This  is  an  attainment 
which  but  few  have  made. 

(2.)  His  end  was  peace.  He  had  what  Paul  desired  ;  he  "finished 
his  course  with  joy,"  and  died  in  peace  with  God  and  man.  Not 
that  he  indulged  in  self-righteous  pride,  but  was  filled  with  grateful 
satisfaction. 

Such  has  been  the  happy  end  of  many  who  were  but  little  known 


100  THE  backslider's  LAMENTATION. 

in  the  world.  They  have  lived  in  obscurity,  and  their  religious  pro- 
fession has  scarcely  been  heard  of  beyond  the  immediate  sphere  of 
their  acquaintance;  but  they  have  closed  their  eyes  in  peace,  and  si- 
lently slept  in  Jesus.  Their  life  may  have  been  full  of  trouble,  and 
"they  have  come  up  out  of  great  tribulation,"  but  "have  washed 
their  robes  and  made  them  white  in  the  blood  of  the  j^amb:  there- 
fore are  they  before  the  throne  " 

Oil  of  what  importance  is  it  to  attend  to  the  advice  given  us  in  dif- 
ferent parts  of  this  psalm,  to  trust  in  the  l^ord,  and  to  delight  our- 
selves in  him:  ver.  3 — 6. 


THE  BACKSLIDER'S  LAMENTATION. 

My  wounds  stink  and  are  corrupt,  because  of  mj  foolishness. — Psalm  xxxviii.  5. 

This  is  one  of  the  sorrowful  psalms  of  David,  written  soon  after 
his  fall;  or,  as  it  was  "to  bring  to  remembrance,"  it  might  be  some 
time  afterwards,  that  his  soul  might  still  be  humbled  within  him. 
He  was  long  under  chastisement  for  his  sin,  and  to  a  late  period  of 
life  he  still  tastes  the  wormwood  and  the  gall. 

In  the  text  the  psalmist  describes  himself  as  full  of  diseases,  not  so 
much  in  body  as  in  mind.  Sin  may  be  but  little  thought  of  at  the 
time  it  is  committed,  but  afterwards  it  will  prove  a  loathsome  disease, 
and  a  source  of  unutterable  anguish. 

Three  things  are  remarkable  in  this  complaint — The  afflicted  state 
of  the  penitent,  the  long  continuance  of  his  grief  and  trouble,  and  the 
cause  to  which  it  is  ascribed. 

I.  The  mournful  condition  of  the  penitent,  full  of  "  wounds  "  and 
putrefying  sores. 

He  is  afflicted  by  the  remembrance  of  his  former  iniquity,  and  by 
a  sense  of  divine  displeasure.  "There  is  no  soundness  in  my  flesh 
because  of  thine  anger,  neither  is  there  any  rest  in  my  bones  because 
of  my  sin:"  ver.  3. 

1.  In  reference  to  his  sin,  he  seems  to  compare  himself  to  one  who 
had  fallen  down  a  precipice,  and  broken  all  his  bones;  and  now  he  is 
agonized  with  pain,  and  full  of  trouble.  Such,  in  reality,  is 

the  state  of  man  as  a  sinner,  fallen  from  God :  and  when  awakened 
to  a  true  sense  of  our  moral  condition,  such  will  be  our  feelings, 
wounded  with  grief,  and  overwhelmed  with  trouble.  Such 

also  will  be  the  case  with  those  who  have  sinned,  and  have  not  re- 
pented,  when  God  comes  to  lay  his  afflicting  hand  upon  them,  and 
to  deal  with  them  in  his  hot  displeasure.  Sometimes  these 

falls  are  sudden,  like  David's,  and  yet  are  full  of  evil  Some- 

times they  are  more  gradual,  from  one  sin  to  another,  and  from  one 
degree  of  declension  to  another,  like  a  lost  sheep  that  is  straying  far- 
ther and  farther  from  the  shepherd  and  the  flock.  The  former 
pf  these  are  by  the  lusts  of  the  flesh,  the  latter  b)-  the  lusts  of  the 


THE  backslider's  LAMENTATION.  101 

mind:  the  former  are  more  visible  and  open,  but  the  latter  are  not 
less  dangerous.  Pride,  covetousness,  vain  company,  and  love  of  the 
present  world,  all  have  a  tendency  to  alienate  the  heart  from  God, 
and  so  to  prepare  the  v/ay  for  some  dreadful  fall. 
-  2.  Another  cause  of  complaint  was,  a  sense  of  cHvine  displeasure, 
"Thine  arrows  stick  fast  in  me,  and  thy  hand  presseth  me  sore:'' 
ver.  2.  Such  is  the  remembrance  of  God's  precepts,  warn- 

ings, threatenings  and  rebukes  in  providence,  all  of  which  call  up 
our  sins,  and  place  them  in  array  before  us.  Such  were  the  words  of 
Christ  to  Peter,  and  the  look  which  he  gave  him  in  the  hall  of  the 
high  priest.  David  met  with  many  troubles  in  his  own  family, . 

to  call  sin  to  remembrance;  such  as  the  death  of  Absalom,  and  the 
curses  of  Shimei.  Such  also  are  the  reproaches  of  enemies, 

the  admonitions  of  friends,  and  the  unkindness  we  may  meet  with 
'from  both:  ver.  11,  12. 

II.  The  long  continuance  of  his  grief  and  trouble. 

David  not  only  compares  himself  to  a  man  full  of  wounds  and 
bruises,  but  to  one  whose  sores,  insiead  of  being  healed,  grow  worse 
and  worse,  till  at  length  they  become  loathsome  to  himself,  and  to  all 
about  him.  A  wound  at  any  time  is  dangerous,  but  one  of  long 
standing  is  still  more  so. 

This  describes  the  case  of  one  who  has  sinned,  and  has  not  re- 
pented, like  the  backslider  who  goes  on  still  in  the  fro  ward  ness  of 
his  heart.  The  symptoms  of  this  case  are,  when  the  evil  is 

not  relinquished,  but  there  is  a  returning  to  it  on  almost  every  new 
temptation;  or  only  outwardly  refraining  from  it,  for  fear  of  disgrace; 
and  then  the  study  will  be,  rather  to  conceal  than  to  avoid  the  evil. 
So  difficult  is  the  work  of  true  repentance,  and  of  fully  turning  to 
the  Lord.   Psalm  li.  2,  10. 

III.  The  cause  to  which  this  continuance  is  ascribed:  "because  of 
my  foolishness." 

All  sin  is  folly,  and  this  is  the  origin  of  all  our  diseases.  But  David 
does  not  here  reflect  so  much  on  himself  for  bringing  these  troubles 
upon  him,  as  for  their  continuing  unhealed.  It  was  owing,  as  he  ac- 
knowledges, to  some  "guile"  which  he  indulged;  his  keeping  si- 
lence, instead  of  making  at  once  an  ingenuous  confession.  Psal.  xxxii. 
2,  3.  All  this  was  "  foolishness,"  for  God  knows  his  sin,  and 

the  state  of  his  heart.  Wisdom  would  have  led  him  to  say  as  he  did 
afterwards,  "  I  will  declare  mine  iniquity,  I  will  be  sorry  for  my  sin:" 
ver.  18. 

(1.)  We  here  see  the  way  to  obtain  a  cure  for  our  spiritual  dis- 
eases, and  that  is  by  confessing  our  sins,  and  coming  to  Jesus;  whe- 
ther it  be  under  our  first  awakenings,  or  afterwards. 

(2.)  Every  thing  short  of  this  is  mere  folly,  and  tends  to  death. 
All  attempts  at  self-justification,  or  even  to  palliate  the  evil,  are  de- 
structive, and  still  shows  the  individual  to  be  in  a  backsliding  state; 
and  while  in  that  state  he  should  not  be  comforted. 


(  102  ) 

PERFECT  INNOCENCE  AND  PURITY  OF  CHRIST'S 
CHARACTER. 

Who  did  no  sin,  neither  was  guile  found  in  his  mouth. — 1  Petkr  ii.  22. 

Pregnant  as  the  gospel  is  with  a  variet}^  of  interesting  and  im- 
portant truths,  it  will  be  found  that  the  greater  part  of  them  refer  to 
Christ.  His  character  and  work,  his  deity  and  human it)^,  his  life 
and  death,  are  the  great  points  on  which  the  sacred  writers  delight 
to  dwell.  These  also  are  the  leading  subjects  on  which  every  Chris- 
tian minister  is  required  to  dwell.  Nothing  is  so  essential  to  a  life 
of  piety,  or  more  adapted  to  awaken  and  convince  the  unbeliever. 

The  suhject  now  presented  to  our  meditation  is,  the  perfect  inno- 
cence and  purity  of  tjie  life  and  character  of  Christ.  Here  it  will  be 
proper  to  notice  the  evidences  of  this  interesting  fact,  and  then  the 
purposes  to  which  it  may  be  applied. 

I.  Establish  the  truth  contained  in  the  text,  by  exhibiting  some  of 
the  evidences  by  which  it  is  supported. 

We  may  feel  satisfied  that  Jesus  was  indeed  "holy,  harmless,  and 
undefiled,''  and  we  have  good  reason  to  be  satisfied  of  this;  yet  it  is 
of  some  importance  to  be  able  to  prove  it;  and  it  may  not  be  uninter- 
esting briefly  to  review  the  different  parts  of  our  Lord's  conduct  for 
the  purpose  of  feeling  the  force  of  the  testimony  that  is  here  borne 
concerning  him. 

1.  His  friends,  who  knew  the  most  of  him,  and  who  published  an 
account  of  his  life,  describe  him  as  innocent  and  faultless.  His 
disciples  were  continually  with  him,  beholding  his  conduct,  and 
witnessing  both  his  private  retirements  and  his  public  walk:  and  they 
have  all  borne  testimony  to  the  same  effect.  We  are  born  in 
sin,  shapen  in  iniquity,  and  are  by  nature  children  of  wrath;  but  it 
was  not  so  with  Jesus.  He  was  born  without  sin,  and  was  holy  from 
his  birth.  Luke  i.  35.  John  tells  us  that  no  one  could  accuse 
him  of  sin:  ch.  viii.  46.  Paul  tells  us  that  he  "  knew  no  sin.''  2  Cor. 
V.  21.  Peter,  that  he  "did  no  sin,  neither  was  guile  found  in  his 
mouth."  Others  who  do  not  directly  mention  the  fact,  write  of  him 
as  one  that  was  without  blame,  which  they  never  do  when  speaking 
of  any  other  person;  and  they  are  all  remarkable  for  the  impartiality 
of  their  testimony. 

2.  His  worst  enemies  have  never  been  able  to  substantiate  a  single 
charge  against  him.  He  himself  challenged  the  Jews,  his  bitterest 
adversaries  to  do  this;  and  what  gives  additional  weight  to  this  evi- 
dence is,  that  Christ  had  at  that  time  severely  reproved  them,  and  in 
the  most  pointed  manner.  John  viii.  44 — 46.  If  therefore  there  had 
been  any  thing,  they  would  have  found  it  out.  The  apostles 
also  made  nearly  the  same  challenge  on  his  behalf,  after  his  resur- 
rection, calling  him  in  their  address  "the  holy  child  Jesus,"  while 
they  charged  the  Jews  with  having  denied  "the  holy  one  and  the 
just.*'  Acts  iii.  14;  iv.  30. 


PERFECT  INNOCENCE   AND  PURITY  OF  CHRIST's  CHARACTER.    103 

It  is  true  he  was  slandered  as  "  a  wine-bibber  and  a  gluttonous  man," 
but  it  was  his  love  to  souls,  that  subjected  him  to  this  reproach.  He 
was  also  accused  of "  blasphemy,"  in  that  being  a  man  he  made  him- 
self God.  John  V.  18;  x.  33.  Nor  could  he  be  acquitted  of  the  charge, 
if  the  supposition  were  true,  that  he  is  only  a  mere  man;  and  those 
who  maintained  this  doctrine  must  also  maintain  that  the  Jews  com- 
mitted no  sin  in  putting  him  to  death,  and  that  he  died  as  a  blasphemer. 
But  if  he  were  indeed  equal  with  God,  b}^  being  truly  the 
Son  of  God  in  his  div^ine  nature,  it  was  n  )t  blasphemy  for  him  to 
affirm  it,  and  the  charge  itself  is  utterly  groundless. 

Even  the  enemies  of  Christ  at  this  day  are  not  able  to  bring  against 
him  a  railing  accusation;  but  while  they  hale  the  gospel,  and  do  all 
they  can  to  hinder  its  progress,  they  are  compelled  to  admit  the  un- 
spotted purity  of  his  character. 

3.  Jesus  himself,  who  was  never  known  to  boast,  bore  the  same 
witness.  "The  prince  of  this  world  cometh,  and  hath  nothing  in 
me."  John  xiv.  30.  He  also  exhibited  himself  as  a  model  for 
all  his  followers.  Matt.  xi.  29,  30;  and  testified  that  he  did  always 
those  things  that  were  pleasing  in  the  sight  of  God.    John  viii.  29, 

Paul  indeed  on  some  occasions  bore  a  similar  testimony  con- 
cerning himself,  but  he  had  also  to  confess  and  mourn  over  the  de- 
pravity of  his  own  heart.   1  Thess.  ii.  10;  Rom.  vii.  14. 

4.  The  te^nptations  he  underwent,  afforded  proof  of  his  unspotted 
purity.  These  will  serve  to  exhibit  his  character  to  still  greater 
advantage;  for  though  tempted  in  all  points  like  as  we  are,  he  was 
yet  without  sin.  Heb.  iv.  15.  Seasons  of  temptation  in  the 
lives  of  men  are  commonly  very  dark  seasons,  and  often  leave  a  blot 
behind  them.  But  it  was  not  so  with  our  blessed  Lord;  his  tempta- 
tions tended  rather  to  display  his  purity,  than  to  obscure  it. 

He  endured  the  temptation  oi  poverly  and  want,  knew  what  it 
was  to  be  hungry  and  thirsty,  not  having  "  where  to  lay  his  head;" 
yet  he  bore  it  without  repining  and  discontent.  He  wrought 

miracles  to  supply  the  wants  of  others,  but  none  to  supply  his  own. 
Satan  tempted  him  to  this,  but  he  resisted  it.  Matt.  iv.  3.  Worldly 
honours  were  offered  him,  not  only  by  the  tempter,  but  by  the  Jewish 
populace,  who  wanted  to  make  him  king;  but  secular  pomp  and 
dignity  had  no  charms  for  him.  John  vi.  15. 

He  underwent  reproach  and  persecution^  but  "when  reviled  he 
reviled  not  again."  When  brought  before  Herod  and  Pilate 

he  betrayed  no  signs  of  fear,  but  amidst  all  the  scorn  and  contempt 
with  which  they  treated  him,  his  tranquillity  was  undisturbed.  Wheo 
buffeted  and  spit  upon  in  the  palace  of  the  high  priest,  he  meditated 
no  revenge;  when  mocked  and  insulied  by  the  soldiers,  and  derided 
while  hanging  on  the  cros«s,  he  prayed  for  them,  and  made  intercession 
for  the  transgressors. 

II.  Consider  to  what  purposes  the  important  truth  in  the  text  may 
be  applied. 


104         THE  MERCY  OP  GOD  IN  SHORTENING  OUR  AFFLICTIONS. 

1.  If  the  life  of  Jesus  was  perfectly  holy  and  undefiled,  then  the 
gospel  vnust  he  true.  If  the  gospel  be  not  true,  then  Christ 
must  have  been  a  deceiver;  but  where  shall  such  another  imposter  be 
found?  Many  deceivers  have  entered  into  the  world,  but  they  have  all 
been  men  of  wicked  lives:  such  was  Mahomuied,  and  many  others. 

But  if  the  fact  recorded  in  the  text  be  true,  then  all  is  true 
that  Christ  has  done  and  taught;  and  from  hence  we  derive  substantial 
evidence  of  the  truth  of  Christianity. 

2.  On  this  depends  ChrisVs  fitness  for  the  whole  of  his  iinder- 
tak'nii^  on  our  behalf  He  could  not  himself  have  been  a  Medi- 
ator, if  he  had  ever  offended-,  neither  could  Moses,  if  he  had  been  an 
idolater,  at  mount  Horeb.  But  "  thou  hast  loved  righteousness  and 
haled  iniquity."  Psal.  xlv.  7.  He  could  not  have  been  a  high 
priest,  if  he  had  not  been  "  holy,  harmless,  and  undefiled."  Heb.  vii. 
2Q — 28.  Neither  could  his  sacrifice  have  been  accepted,  if  it  had  not 
been  "without  blemish  and  without  spot."  2  Cor.  v.  21;  1  Pet.  i.  19. 

3.  On  this  perfect  purity  depended  Christ's  fitness  to  become  our 
pattern  and  example.  God  hath  "  predestinated  us  to  be  con- 
formed to  the  image  of  his  Son;"  it  required  therefore  that  he  should 
be  the  model  and  the  standard  of  all  perfection.  Had  we  been  ap- 
pointed to  be  conformed  to  any  of  the  sons  of  Adam,  where  could  one 
be  found  that  is  unexceptionable,  or  wholly  worthy  of  imitation; 
seeing  that  "all  have  sinned,  and  come  short  of  the  glory  of  God." 
But  Jesus  could  say  with  infinite  propriety,  "  learn  of  me;"  and  Paul 
could  admonish  us  to  be  followers  of  him  as  "dear  children."  Matt, 
xi.  29;  Ephes.  v.  1. 

(1.)  We  learn  from  hence,  what  it  is  to  be  a  true  believer.  It  is 
to  be  like  Christ,  and  to  walk  even  as  he  walked.  Let  no  man  de- 
ceive himself  with  speculative  notions,  however  accurate;  nothing 
but  a  practical  conformity  to  Christ  can  be  accepted  as  the  criterion 
of  true  religion.  Whose  image,  therefore,  and  superscription  do  we 
bear? 

(2.)  How  worthy  is  Jesus  of  our  entire  love  and  approbation! 
Many  of  the  saints  are  possessed  of  lovely  qualities;  but  of  no  one 
can  it  be  said,  as  of  him,  that  he  is  "altogether  lovely."  "Thou  art 
fairer  than  the  children  of  men,  grace  is  poured  into  thy  lips:  there- 
fore God  hath  blessed  thee  for  ever."  Psalm  xlv.  2. 


THE  MERCY  OF  GOD  IN  SHORTENING  OUR 
AFFLICTIONS. 

I  will  not  contend  for  ever,  neither  will  I  be  always  wroth:  for  the  spirit  should 
fail  before  me,  and  the  souls  which  I  have  made. — Isaiah  Ivii.  16. 

In  this  chapter  there  are  many  awful  threatenings  against  the  peo- 
ple of  Israel,  but  mixed  with  tender  mercy  towards  the  godly  among 
them;  and  though  they  also  are  doomed  to  go  into  captivity,  yet  a 


THE  MERCY  OF  GOD  IN  SHORTENING  OUR  AFFLICTIONS.         105 

way  should  be  prepared  for  their  return:  ver.  14.  During  their 
captivity  they  would  be  greatly  tried,  but  God  would  lay  no  more 
upon  them  than  he  would  enable  them  to  bear,  and  would  also  dwell 
with  them  as  a  comforter:  ver.  15. 

In  the  text  it  is  supposed, 

(1.)  That  God  sometimes  contends  with  his  people.  He  has  no 
where  promised  them  an  exemption  from  trouble,  but  taught  them 
to  expect  it.  Being  sons,  they  are  not  to  be  without  chastisement; 
and  if  they  sin,  he  will  visit  their  "transgression  with  the  rod,  and 
their  iniquity  with  stripes.'^  Psalm  Ixxxix.  32. 

(2.)  He  will  not  contend fo?'  ever,  though  his  hand  may  be  heavy 
upon  them :  and  the  prospect  of  all  our  troubles  having  an  end,  is 
one  means  of  supporting  us  under  them.  In  this  lies  the  principal 
difference  between  the  sorrows  of  the  righteous  and  the  wicked;  the 
former  are  but  for  a  moment,  while  the  latter  are  "only  the  begin- 
ning of  sorrows." 

(3.)  The  reason  of  God's  forbearance  is  taken  from  the  infirmi- 
ties of  our  nature,  and  our  being  the  work  of  his  hands.  He 
"knows  our  frame,  and  remembers  that  we  are  dust;"  and  this  is 
especially  the  case  in  his  dealings  with  them  that  fear  him.  Psalm 
Ixxviii.  38,  39;  ciii.  13 — 16.  Even  in  the  destruction  of  the  wicked 
and  incorrigible,  the  Lord  acts  as  it  were  reluctantly,  saying,  "What 
shall  I  do  unto  thee,  and  how  shall  I  give  thee  up?'^  Hos.  xi.  8.  He 
hath  "  no  pleasure  ia  the  death  of  the  wicked,"  but  that  the  wicked 
"turn  from  his  way  and  live."  Ezek.  xxxiii.  11.  What  evil  there 
must  be  in  sin,  that  can  extinguish  all  this  compassion,  so  that  "he 
who  made  them  will  not  have  mercy  upon  them,  and  he  that  formed 
them  will  show  them  no  favour!"  Isai.  xxvii.  11. 

Endeavour  briefly  to  review  the  mercy  of  God  to  his  people,  in 
shortening  and  thereby  alleviating  their  afflictions,  whenever  he  con- 
tends with  them. 

1.  View  the  conduct  of  God  towards  his  people  collectively,  in 
confirmation  of  the  truth  taught  us  in  the  text. 

The  history  of  the  people  of  Israel  affords  numerous,  examples  of 
God's  contending  with  them,  but  there  is  always  a  mixture  of  mercy 
and  judgment  in  all  his  afflictive  dispensations. 

1.  The  first  time  that  God  remarkably  contended  with  Israel,  was 
on  the  occasion  of  the  golden  calf  at  Horeb.  The  anger  of 
the  Lord  was  kindled  against  them,  and  he  sent  a  plague  among  the 
people,  and  many  of  them  were  consumed.  But  at  the  intercession 
of  Moses  he  pardoned  them,  and  the  plague  was  stayed.  Exod. 
xxxiii. 

2.  Another  instance  of  divine  displeasure  was  on  account  of  Korah 
and  his  company,  who  offered  strange  fire  before  the  Lord,  and  pro- 
faned his  sanctuary.  On  this  occasion  the  Lord  sent  an  earth- 
quake and  swallowed  them  up:  but  Aaron  ran  with  a  censer  in  his 

VOL.  II. — 14 


106         THE  MERCY  OF  GOD  IN  SHORTENING  OUR  AFFLICTIONS. 

hand,  and  stood  between  the  living  and  the  dead,  and  the  divine  anger 
was  appeased.  Num.  xvi. 

3.  Afterwards  they  were  bitten  with  Jiery  serpents^  for  loathing 
the  light  food.  But  even  then  the  Lord  appointed  a  serpent  of  brass 
to  be  elevated  in  sight  of  the  camp,  that  whosoever  looked  thereon 
might  live.  Num.  xxi.;  John  iii.  14. 

4.  In  the  times  of  the  judges  of  Israel,  the  Lord  frequently  con- 
tended with  his  people,  and  he  "smote  them,  and  was  wroth."  But 
he  soon  raised  them  up  deliverers,  and  would  not  sufifer  them  to  be 
oppressed.  Judges  ii.  14 — 18. 

5.  During  the  captivity  in  Babyloji,  God  contended  yet  more 
with  his  people,  and  they  were  chastised  beyond  any  former  instance. 

But  this  did  not  last  for  ever;  they  were  banished  from  his 
presence,  and  from  the  holy  land,  but  it  was  only  for  seventy  years. 
God  then  heard  the  prayer  of  Daniel  and  others  on  their  behalf,  and 
brought  them  back  again  to  their  own  land. 

6.  The  wTath  of  God  has  continued  longer  over  the  people  of  the 
Jews  since  the  coming  of  Christ,  than  at  any  former  period.  This 
is  the  most  awful  visitation  that  ever  was  witnessed  by  that  people, 
but  it  is  for  the  most  awful  of  all  transgressions,  the  crucifixion  and 
rejection  of  the  Son  of  God.  Yet  even  this  is  not  to  be  per- 
petual;  a  time  will  come  when  "Judah  and  Ephraim  shall  go  and 
weep  together,  and  seek  the  Lord  ;"  and  the  Lord  will  again  acknow- 
ledge them  to  be  his  people.  Jer.  1.  4,  5;  Ezek.  xxxvii.  21,  22. 

II.  If  we  consider  the  subject  in  reference  to  the  people  of  God 
individually,  we  shall  witness  the  same  result. 

1.  God  generally  contends  with  us  for  a  time  under  first  convictions 
of  sin,  but  it  is  only  till  we  are  truly  inclined  to  embrace  the  gospel 
way  of  salvation.  Many  are  unable  to  find  rest  or  peace  to 
their  souls,  while  earnestly  seeking  after  it;  but  the  reason  is,  they 
do  not  sufficiently  feel  their  need  of  a  Saviour,  so  as  to  take  up  their 
rest  in  him.  Or  if  doubtful  of  Christ's  ability  and  willingness  to 
save,  or  waiting  for  some  preparatory  meetness  to  recommend  us  to 
him,  God  will  have  a  controversy  with  us  till  all  these  pleas  are 
given  up,  but  no  longer.  When  Christ  is  cordially  received,  as  the 
only  way  of  eternal  life,  there  will  be  "joy  and  peace  in  believing.'^ 
Acts  ii.  46. 

2.  God  sometimes  contends  with  his  people  for  some  particular  evil 
which  he  sees  in  them;  but  in  general  it  is  only  till  we  are  brought 
to  true  repentance,  and  are  willing  to  relinquish  the  evil.  This  ap- 
pears to  have  been  the  case  with  David,  and  it  may  have  been  so 
with  many  others.  Psal.  xxxii.  6.  The  Lord  contended  with 
Job  longer  than  with  any  of  his  servants,  and  his  first  affliction  does 
not  appear  to  have  been  for  any  particular  sin;  yet  being  continued, 
he  did  well  to  pray,  "  Show  me  wherefore  thou  contendest  with  me." 
At  last,  when  he  was  "made  to  possess  the  iniquities  of  his  youth," 
he  repented  in  dust  and  ashes;  and  the  Lord  turned  his  captivity  into 


NEUTRALITY  IN  THE  CAUSE  OF  CHRIST  IMPOSSIBLE.  107 

joy  and  gladness.  And  though  God  contended  long  with  David,  in 
"  not  suffering  the  sword  to  depart  from  his  house,"  yet  there  was 
much  mercy  mixed  with  his  affliction,  and  all  was  over  at  death.  2 
Sam.  xxiii.  5. 

3,  The  common  troubles  of  life  are  often  shortened  far  beyond  our 
expectations.  There  have  been  some  trials  of  a  bereaving  na- 

ture, under  which  we  have  thought  that  all  our  comforts  were  at  an 
end,  and  that  such  and  such  a  loss  could  neither  be  sustained  nor  re- 
paired. We  have  said  with  Hezekiah,  "  I  shall  go  softly  all  my  days, 
in  the  bitterness  of  my  soul;"  and  what  good  shall  my  life  do  unto 
me?  Yet  God  has  caused  these  sorrows  to  subside,  and  made  up  our 
losses  by  the  accession  of  new  comforts.  There  are  also  many 

troubles  which  we  never  expected  to  see  removed,  but  which  threat- 
ened to  last  to  thfe  end  of  life;  yet  the  cloud  has  been  dispersed,  and 
a  sweet  sunshine  has  succeeded.  Job  said  in  his  affliction,  "Mine 
eyes  shall  no  more  see  good;"  and  Jacob,  "I  shall  go  down  with  sor- 
row to  the  grave."  But  the  Lord  did  not  contend  for  ever,  neither 
was  he  always  wroth.  And  if  we  love  him  and  serve  him,  all  our 
sorrows  will  be  over  at  death,  and  we  shall  "  enter  into  the  joy  of 
our  Lord."  Psal.  cxxvi.  5,  6. 

How  alleviating  under  all  our  troubles,  that  no  temptation  can  be- 
fall us,  but  God  is  able  to  make  a  way  for  escape,  that  we  may  be 
able  to  bear  it! 

How  preferable  is  the  believer's  portion:  for  in  this  life  only  he 
has  his  evil  things;  while  for  the  wicked  is  reserved  nothing  but 
"  wrath  and  indignation,"  and  God  will  contend  with  them  for  ever. 


NEUTRALITY  IN  THE  CAUSE  OF  CHRIST  IMPOSSIBLE. 

He  that  is  not  with  me,  is  against  me;  and  he  that  gathereth  not  with  me,  scattereth 
abroad. — Matthew  xii.  30. 

Several  things  are  implied  in  this  language — 

(1.)  That  Christ  is  engaged  in  an  important  contest,  and  calls  upon 
us  to  take  a  part  with  him.  The  cause  which  he  has  undertaken  is 
the  cause  of  truth,  of  righteousness,  and  of  God,  against  the  interests 
of  falsehood,  of  sin,  and  Satan.  The  great  majority  of  mankind  are 
on  the  side  of  the  latter;  Christ  calls  on  us  to  come  off,  and  take  sides 
with  him. 

(2.)  To  be  with  Christ  in  this  contest  is  to  embrace  the  gospel,  to 
obey  its  precepts,  and  openly  to  profess  our  adherence  to  the  Saviour. 
And  he  that  will  be  his  disciple  must  "take  up  his  cross,  deny  him- 
self and  follow  him." 

(3.)  There  is  a  description  of  characters  who  are  not  with  Christ, 
and  yet  would  not  wish  to  be  thought  his  enemies;  and  to  these  the 
words  of  the  text  principally  refer.  ~  Who,  then,  are  they?  Not  the 
openly  profane,  or  avowed  unbeliever;  but  the  undecided  and  half- 


108  NEUTRALITY  IN  THE  CAUSE  OF  CHRIST  IMPOSSIBLE. 

hearted,  who  appear  to  be  between  Christ  and  the  world ;  who  inha- 
bit the  confines  of  religion  and  irreligion,  and  are  occasionally  on  one 
side  and  on  the  other.  This  state  of  indecision  in  religious  matters 
is  here  construed  into  direct  and  positive  enmity:  for  <^he  that  is  not 
with  me/'  saith  Christ,  "  is  against  me." 

I.  Endeavour  to  point  out  a  few  of  those  characters  which  may  be 
considered  as  undecided. 

In  general  we  may  observe,  that  it  is  a  character  found  chiefly  un- 
der the  means  of  grace ;  for  those  who  reject  the  gospel  are  com- 
monly open  enemies.  It  is  a  matter  therefore  which  closely  con- 
cerns us.  But  more  particularly,  there  are  four  or  five  descriptions 
of  men  who  appear  to  come  under  the  charge  of  being  undecided,  and 
who  will  therefore  be  reckoned  with  as  the  enemies  of  Christ. 

1.  The  skeptic,  or  those  who  doubt  of  almost  every  thing  relating 
to  evangelical  principles.  It  is  true  that  some  men  err  in  be- 
ing over  positive  anil  confident  about  their  sentiments;  but  from  an 
affected  disgust  with  such  forward  professors,  others  also  err,  and 
seem  to  hesitate  about  every  thing,  even  the  most  important  of  all 
truths.  If  a  man  doubt  his  need  of  Christ  as  a  lost  sinner, 
and  the  way  of  salvation  by  the  blood  of  his  cross,  his  heart  must  be 
wholly  averse  from  the  gospel,  and  he  is  an  enemy  to  Christ. 

Thus  were  the  Sadducees,  who  doubted  of  the  resurrection  ;  and  of 
them  it  was  said  they  "  erred,  not  knowing  the  Scriptures,  nor  the 
power  of  God.''  Matt.  xxii.  29. 

2.  The  faint-hearted  is  another  description  of  undecided  characters. 

The  consciences  of  such  are  on  the  side  of  Christ,  yet  they 
dare  not  take  any  decided  part  with  him,  or  in  his  cause,  for  fear  of 
being  frowned  upon  or  derided  by  the  world.  Their  temporal  inte- 
rest is  at  stake,  their  dependence  is  upon  certain  individuals,  and  they 
are  afraid  to  appear,  or  they  cannot  bear  the  scorn  of  fools. 
But  what  will  Christ  say  to  such  ?  "  He  that  is  ashamed  of  me  and 
of  my  words,  of  him  will  I  be  ashamed  before  my  Father  and  the 
holy  angels."  "  He  that  loveth  father  or  mother  more  than  me,  is 
not  worthy  of  me."  Hence  "  the  fearful  "  are  ranked  with  "  the  un- 
believing and  abominable,"  who  have  their  portion  in  the  "lake  that 
burneth  with  fire  and  brimstone."  Rev.  xxi.  8. 

3.  The  unfruitful,  who  content  themselves  with  merely  the  nega- 
tive part  of  religion;  who  refrain  from  all  gross  evils,  but  are  careful 
also  to  do  no  good  in  their  generation.  If  they  do  not  cause  religion 
to  be  evil  spoken  of,  do  not  oppress  the  poor,  and  keep  themselves 
unspotted  from  the  world,  they  do  great  things.  But  what 
does  Christ  say  to  such  characters.  "  Oh,  thou  wicked  and  slothful 
servant!"  "Take  ye  the  unprofitable  servant,  and  cast  him  into 
outer  darkness."  "If  it  bear  fruit,  well:  if  not,  cut  it  down:  why 
cumbereth  it  the  ground?"  Matt.  xxv.  26 — 30;  Luke  xiii.  7. 

4.  Tiie  worldly-minded^  whose  j)rofcssions  and  expectations  run 
high,  but  wliose  "  hearts  are  going  alter  their  covetousness." 


NEUTRALITY  IN  THE  CAUSE  OF  CHRIST  IMPOSSIBLE.  109 

There  are  no  two  things  which  men  have  oftener  tried  to  unite,  than 
the  love  of  the  world  and  the  love  of  God.  It  is  possible  to  keep  up 
so  much  religion  as  will  enable  us  to  pass  amongst  men,  and  even 
good  men,  while  the  love  of  the  world  has  full  possession  of  the 
heart;  and  even  so  much  as  to  impose  upon  and  utterly  to  deceive 
ourselves.  We  have  seen  persons  full  of  religious  affections, 

who  yet  were  under  the  dominion  of  covetousness,  as  well  as  other 
evil  dispositions.  The  young  ruler  mentioned  in  the  gospel,  was  un- 
der the  influence  of  a  worldly  temper,  and,  [though  not]  far  from  the 
kingdom  of  God,  yet  his  own  heart  was  deceived  in  it.  But 

what  says  Christ?  "Ye  cannot  serve  God  and  mammon:"  nothing 
but  an  entire  devotedness  to  him  can  be  accepted,  with  a  single  eye 
to  his  glory.  Matt.  vi.  23,  24. 

5.  The  outer  court  worshipper,  who,  though  he  may  in  some  in- 
stances befriend  the  cause  of  Christ,  contents  himself  nevertheless 
without  any  personal  religion.  Some  of  this  description  seem 

to  value  themselves  upon  their  making  no  profession  of  serious  piety, 
and  at  the  same  time  despise  those  who  do  :  yet  even  they  would  not 
wish  to  be  thought  enemies  to  Christ.  Others,  because  they 

do  not  pretend  to  serious  religion,  think  themselves  excused  from  it, 
as  though  Christianity  were  a  matter  of  mere  discretion:  j^et  such, 
after  all,  would  not  choose  to  be  considered  as  Christ's  enemies. 
Some  who,  by  their  amiable  conduct  in  society,  endear  themselves 
to  their  religious  friends  about  them;  can  yet  live  without  prayer, 
and  "  without  God  in  the  world."  This  is  truly  grievous,  and  in 
some  cases  distressing.  Such  characters  seem  as  if  they  were  too 
good  to  be  classed  with  the  wicked,  and  yet  not  good  enough  to  be' 
accounted  righteous.  What  name  then  must  they  go  by? 

Alas!  the  text  decides:  "He  that  is  not  with  me,  is  against  me;,  and 
he  that  gathereth  not  with  me,  scattereth  abroad." 

II.  The  equity  and  propriety  of  the  construction  put  upon  such 
indecision,  or  what  grounds  there  are  for  its  being  accounted  enmity. 

Our  Lord  Jesus  was  not  an  uncandid  judge,  putting  the  worst  con- 
struction upon  things:  he  "judged  according  to  truth;"  there  must 
be  something,  therefore,  in  this  assumed  neutrality  that  is  peculiarly 
indicative  of  a  depraved  heart.  There  are  some  cases,  no 

doubt,  in  which  indecision  ma}^  be  very  allowable,  and  perhaps  com- 
mendable ;  but  not  in  this  case.     Here  it  is  totally  inadmissible. 

1.  If  it  were  a  controversy  so  abstruse  and  difficult  as  to  surpass  the 
powers  of  our  understanding,  we  might  be  excused  in  leaving  it  as 
we  found  it.  But  it  does  not  require  any  superior  power  to 

discover  that  we  have  sinned,  and  that  we  ought  to  be  deeply  hum- 
bled on  that  account.  It  requires  no  supernatural  faculties  to  justify 
God  in  the  exercise  of  his  righteous  government;  take  blame  to  our- 
selves, and  embrace  that  way  of  salvation  which  his  wisdom  and 
mercy  have  provided.  As  a  proof  of  this,  "the  wayfaring 

man,  though  a  fool,  shall  not  err."     Those  who  are  blinded  to  these 


110 

things  are  the  wise  and  prudent  of  this  world,  the  learned  and  polite. 
It  must  therefore  be  a  proof  of  the  heart  being  at  enmity  with  God, 
not  to  be  "with  Christ '^  in  such  a  cause,  and  "on  thy  side,  0  Son 
ofDavid.'^ 

2.  Where  a  person  is  not  obliged  to  take  part  in  a  controversy,  his 
neutrality  must  be  excused ;  and  there  are  many  such  controversies 
amongst  men,  and  also  amongst  nations.  But  in  the  war  in 
which  Christ  is  engaged  we  are  all  deeply  concerned,  and  must  take 
one  side  or  the  other.    Here,  not  to  be  for  God,  is  to  be  against  him. 

If  pavt  of  a  country  were  to  affect  neutrality  in  any  im- 
portant contest  which  involved  the  interest  of  the  whole,  they  would 
be  deemed  rebels:  and  hence  the  curse  upon  the  inhabitants  of  Me- 
roz.  Judges  v.  23.  How  much  more  in  the  cause  of  God,  of  right- 
eousness, and  of  truth!  Psalm  xlv.  4. 

3.  If  the  obligation  to  the  contending  parties  was  mutual,  we  might 
be  excused  in  remaining  neuter.  But  what  has  Satan  or  the 
world  done  for  us?  They  have  promised  much;  but  what  have  they 
performed?  They  have  drawn  us  away  from  our  best  friend,  and 
alienated  us  from  our  dearest  interests.  They  have  cheated  and  ru- 
ined our  souls.  What  "  fruit  had  ye  in  those  things,  whereof  ye  are 
now  ashamed  ?"  We  are  "  debtors,  not  to  the  flesh,  to  live  after  the 
flesh.^^  Rom.  vi.  21. 

4.  If  the  cause  of  each  of  the  contending  parties  had  been  alike 
sordid  and  selfish,  it  might  be  proper  to  stand  aloof  from  both.  Or  if 
the  cause  of  Christ  no  more  embraced  the  general  good  than  that  of 
Satan,  we  might  have  been  well  excused  in  a  state  of  neutrality,  and 
even  commended  for  our  virtue.  But  it  is  the  cause  of  God 
in  which  our  Saviour  is  concerned,  and  of  the  general  good  of  the 
human  race.  Hence  that  awful  sentence  is  denounced  :  "  If  any  man 
love  not  our  Lord  Jesus  Christ,  let  him  be  anathema  maranatha."  1 
Cor.  xvi.  22.  If,  then,  such  sort  of  indecision  be  constructive 
enmity,  no  wonder  the  Lord  siiould  speak  as  he  does  to  the  church 
of  Laodicea.  Rev.  iii.  15,  16.  Of  what  unspeakable  importance  is 
real  religion,  and  to  be  truly  decided  for  Christ! 


THE  BELIEVER'S  EXEMPTION  FROM  DEATH. 

Verily,  verily,  1  say  unto  you.  If  a  man  keep  my  saying,  he  shall  never  see  death. 

— John  viii.  51. 

The  words  of  our  Lord  had  a  fulness  of  meaning,  which  unhum- 
bled  and  inattentive  hearers  would  overlook  and  pervert.  This  was 
the  case  in  the  present  instance,  as  well  as  in  many  others.  They 
understood  him  as  speaking  of  the  death  of  the  body,  which  is  com- 
mon to  all,  and  so  pronounce  the  speaker  mad.  But  he  meant  that 
death  would  not  be  death  to  them  that  believed  in  him ;  though  it 


THE  believer's  EXEMPTION  FROM  DEATH.  Ill 

had  the  form,  yet  not  the  power;  it  would  be  like  a  shadow  without 
the  substance. 

Two  things  require  attention: — the  blessing  promised,  and  the 
character  to  whom  it  is  restricted. 

I.  The  blessing  itself,  an  exemption  from  death. 

It  is  necessary  to  observe  here,  what  death  is  in  itself,  as  the 
proper  wages  of  sin.  If  we  would  know  what  a  deadly  serpent  is, 
or  fierce  dragon,  we  must  view  it  not  as  slain,  but  in  all  its  strength 
and  vigour.  Death  is  called  *' the  king  of  terrors!"  but  we 

could  not  form  an  idea  of  a  terrible  king,  by  seeing  him  when  de- 
prived of  power  and  of  life,  but  the  contrary. 

Now  there  are  two  ways  in  which  we  may  see  how  dreadful  death 
is  in  itself:  the  one  is  in  the  death  of  Christ  as  a  sacrifice  for  us,  and 
the  other  in  the  death  of  an  unbeliever. 

1.  The  death  of  Christ  is  a  medium  by  which  we  may  view  the 
terror  of  this  enemy.  In  being  made  a  curse  for  us,  death  was 
that  bitter  cup  from  which  his  nature  of  necessity  revolted,  saying, 
"  If  it  be  possible,  let  this  cup  pass  from  me."  Death  also 
attacked  him  in  his  full  strength.  The  wrath  due  to  our  sins  was 
poured  out  upon  him,  as  if  he  had  been  the  greatest  of  all  sinners; 
there  was  no  mixture  of  mercy,  but  unmingled  wrath  and  indignation. 

The  manner  too  in  which  he  died,  upon  ^'the  accursed  tree," 
showed  that  he  himself  was  "  made  a  curse,"  an  outcast  of  heaven 
and  earth.     Such  was  the  death  of  Christ !  But  he  that  be- 

lieveth  shall  never  taste  of  this  bitter  cup:  the  curse  is  extracted,  and 
death  is  no  more  death, 

2.  The  death  of  unbelievers  is  also  a  medium  by  which  we  may 
view  this  dreadful  enemy.  Here  indeed  it  appears  in  all  its  terror, 
especially  if  the  following  things  be  considered  : 

(I. )  It  is  attended,  in  this  case,  with  the  loss  of  all  things.  Their 
all  being  in  this  world,  it  is  lost  for  ever.  When  they  die,  their 
portion  is  gone  beyond  recovery.  Wealth,  pleasure,  fame,  all  are 
vanished:  and  though  they  carry  sin  with  them,  it  is  no  longer  their 
enjoyment,  but  their  misery  and  their  torment.  There  is  in  the  death 
of  a  sinner  the  total  loss  of  all  good,  and  the  total  extinction  of  every 
hope:  this  is  death!  But  not  so  the  believer  in  Christ:  he 

loses  some  things,  but  gains  more;  and  for  him  to  die  is  real  gain. 
From  hence  he  enters  upon  his  inheritance,  and  death  to  him  is  no 
longer  death. 

(2.)  Unbelievers  go  down  to  the  grave  with  their  guilt  upon 
their  heads,  and  this  is  much  more  than  merely  suffering  loss.  They 
die  in  their  sins,  and  this  sinks  them  lower  than  the  grave.  "The 
sting  of  death  is  sin,"  and  this  it  is  which  gives  it  all  its  bitterness. 
"Blessed  is  the  man  whose  transgression  is  forgiven,  whose  sin  is 
covered."  Psal.  xxxii.  1.  But  cursed  is  the  man  who  dies  impeni- 
tent and  unforgiven.  See  the  death  of  the  old  world  by  water, 
of  Sodom  by  fire,  of  Belshazzar,  whose  knees  smote  together,  only 
at  the  handwriting  upon  the  wall;  also  of  Judas,  when  he  sought  a 


112 

refuge  from  his  guilt.  It  is  true  every  sinner  does  not  die  in 

'such  circumstances  of  horror;  but  all  who  die  in  unbelief  must  taste 
of  death,  and  die  accursed.  This  then  is  death  in  itself  considered. 
But  it  is  not  thus  to  real  believers;  far  from  it.  Christ  has 
abolished  death  on  their  behalf;  and  hence  it  is  not  called  death,  but 
a  sleep,  a  putting  off  of  the  earthly  tabernacle,  a  dissolving  of  the 
house,  and  going  home.  It  is  subject  to  Christ,  who  holds  the  keys 
in  his  hand,  and  admits  his  followers  to  the  world  of  glory. 

(3.)  As  unbelievers  die,  so  they  must  rise  and  up'pear  before  God 
in  judgment.  Death  and  judgment  arc  inseparably  connected.  Heb. 
ix.  27.  As  the  one  leaves  them,  so  the  other  finds  them;  and  this  it 
is  which  renders  it  terrible  to  an  unbeliever.  Death  is  the 

keeper  of  a  prison,  and  at  the  great  assize  it  will  deliver  up  all  its 
prisoners  to  the  bar  of  God.  This  is  death  !  Oh  to  die  with  a  "fear- 
ful looking  for  of  judgment,  and  of  fiery  indignation!  But  death  is  not 
thus  to  real  believers,  on  whose  behalf  Christ  has  disarmed  the  enemy 
of  his  strength  and  power.  His  presence  at  the  last  day  will  also 
divest  judgment  itself  of  its  terrors,  and  they  shall  be  waiting  and 
looking  for  him  who  hath  "  delivered  them  from  the  wrath  to  come." 
I  Thess.  i.  10. 

II.  The  character  to  which  the  blessing  is  restricted:  ^^  If  a  man 
keep  my  saying,  he  shall  never  see  death." 

"  Keeping  his  saying,"  is  a  very  expressive  form  of  speech.  It 
supposes  tliat  his  word  is  regarded  as  an  inestimable  treasure;  also  that 
many  would  attempt  to  deprive  them  of  it,  but  that  they  hold  it  faster 
than  life,  and  would  sooner  part  with  any  thing  than  his  doctrines 
and  commands. 

1.  This  includes  a  cordial  reception  of  the  truth.  Luke  xi.  28; 
John  xvii.  11.  There  are  manj^  "sayings"  in  the  world, 
and  many  who  are  more  ready  to  receive  them,  than  "  the  true  say- 
ings of  God:"  and  even  to  the  rejection  of  the  gospel  itself. 

To  receive  Christ's  saying,  is  to  set  to  our  seal  to  that  it  is  true:  but  no 
one  does  this  to  any  purpose  till  he  sees  himself  a  sinner  ready  to 
perish.  Then  his  sayings  are  ^'  the  words  of  eternal  life,"  and  the  doc- 
trine of  the  cross  becomes  the  only  "door  of  hope."  John  vi.  53,  68. 

2.  It  denotes  a  j)ersevering  attachment  to  "  the  truth  as  it  is  in 
Jesus."  Many  who  "receive  the  word  with  joy  "  do  not 
retain  it,  but  "in  times  of  temptation  they  fall  away."  It  is 
not  so  with  real  Christians:  they  love  the  truth  and  hold  it  fast,  in 
prison  and  in  flames.  In  times  of  defection  and  apostacy,  they  keep 
Christ's  saying,  and  will  not  let  it  go.  Rev.  iii.  8. 

3.  So  far  as  it  relates  to  the  precepts  of  Christ,  it  denotes  a  prac- 
tical conformity  to  his  will.  No  other  religion  is  genuine. 
There  may  be  strong  convictions  where  the  truth  is  not  received  or  re- 
tained: "forgetful  hearers,"  and  not  "  doers  of  the  work."  Jam.  i.  23. 

4.  Christ's  doctrine,  cordially  embraced,  is  the  best  and  only  an- 
tidote against  the  fear  of  death.  Living  upon  this,  we  shall  never 
die.  John  xi.  26. 


^     (113).  ;      • 

THE  DEGRADATION  AND  HONOUR  OF  THE  PEOPLE 

OF  ISRAEL. 

Though  ye  have  lien  among  the  pots,  yet  shall  ye  be  as  the  wings  of  a  dove  covered 
with  silver,  and  her  feathers  with  yellow  gold.  When  the  Almighty  scattered 
kings  in  it,  it  was  white  as  snow  in  Salmon. — Psalm  Ixviii.  13,  14. 

The  former  part  of  this  psalm  is  chiefly  historical ;  it  notices  the 
principal  events  relating  to  the  Israelites  down  to  the  times  of  David. 
The  latter  part  is  congratulatory,  and  refers  to  their  future  glory  and 
prosperity. 

Alhiding  to  their  degraded  condition  in  Egypt,  it  describes  them 
as  having  ''lien  among  the  pots,'^  while  employed  in  working  the 
brick-kilns  for  Pharaoh,  and  seeking  their  repose  under  the  hovels, 
or  amidst  tlie  rubbish  which  surrounded  them.  In  this  servile  con- 
dition they  were  considered  as  the  refuse  of  all  things,  and  the  off- 
scouring  of  the  people. 

By  the  special  providence  of  God,  they  are  now  raised  to  a  state 
of  dignity  and  honour;  "  their  shoulder  is  removed  from  the  burden, 
and  their  hands  are  delivered  from  the  pots."  Psal.  Ixxxi.  6.  For 
beauty  also,  and  for  purity,  they  are  now  "as  the  wings  of  a  dove 
covered  with  silver,  and  her  feathers  with  yellow  gold."  It  is  not 
improbable  but  doves  of  this  description  inhabited  or  visited  the  kilns 
of  Egypt,  and  are  here  considered  as  emblematical  of  the  flight  of 
Israel,  laden  with  the  treasures  of  the  Egyptians.  For  "  he  brought 
them  forth  with  silver  and  gold,  and  there  was  not  one  feeble  person 
among  their  tribes."  Psal.  cv.  37. 

To  denote  the  purity  of  the  land  which  they  now  possessed,  after 
the  destruction  of  the  Canaanitish  kings,  and  their  abominable  idola- 
tries, it  is  said  to  be  "as  white  as  snow  in  Salmon,"  referring  pro- 
bably to  some  neighbouring  mountain  frequently  covered  with  hoar 
frost.  All  this  was  intended  to  remind  them  of  their  present  advan- 
tages and  obligations:  it  may  also  afford  us  some  lessons  of  instruc- 
tion. 

I.  We  are  here  taught,  that  those  who  are  exalted  to  the  highest 
privileges  and  honours,  ought  not  to  forget  their  former  meanness 
and  wretchedness. 

This  lesson  was  suggested  to  Israel,  by  the  recapitulation  of  their 
history,  and  is  necessary  in  order  to  promote  humility.  They  are 
here  told  of  their  poverty  and  wretchedness  in  Egypt,  and  were  af- 
terwards reminded  of  their  abject  condition  when  enslaved  by  the 
Philistines.  1  Sam.  xiii.  20.  Often  in  the  day  of  prosperity  were 
they  reminded  of  their  former  adversity,  to  humble  them  and  to 
bring  them  near  the  Lord.     Jer.  i.  2,  6,  7;  Ezek.  xvi. 

If  w^e  also  now  enjoy  the  blessings  of  salvation,  and  taste  the  plea- 
sures of  true  religion,  it  is  good  for  us  to  remember  our  former 
vileness,  guilt,  and  wretchedness.  It  is  by  having  these  things  in 
remembrance  that  we  realize  our  dependence  upon  God,  and  our  ob- 

VOL.  II — 15 


114  THE  DEGRADATION  AND  HONOUR 

ligations  so  his  grace.  Ephes.  ii.  11 — 13;  1  Tim.  i.  13 — 15.  Hcn^e 
also  that  humbling  lesson  is  given  us  in  Ezek.  xvi.  60 — 63. 

II.  However  low  we  may  be  debased  in  the  eyes  of  the  world,  the 
blessing  and  favour  of  God  are  sufficient  to  wipe  away  all  reproach, 
and  to  crown  us  with  dignity  and  honour. 

1.  No  nation  is  so  low  but  God  can  raise  it  to  a  state  of  happiness 
and  prosperity.  Israel  was  once  "the  fewest  of  all  people," 

and  so  insignificant  as  not  to  be  reckoned  among  the  nations;  but  they 
afterwards  became  the  most  renowned,  and  infinitely  surpassed  the 
empires  of  antiquity.  Deut  vii.  7;  2  Sam.  vii.  23;  Psal.  cxlvii.  19, 
20.  The  history  of  our  own  country  would  show  that  we 

also  have  been  in  a  low  and  degraded  condition,  lying  like  Israel, 
"among  the  pots,"  though  now  distinguished  by  civil  and  religious 
privileges;  and  if  at  any  time  we  are  sunk  low  again,  the  same  hand 
is  able  to  raise  us  up. 

3.  No  family  is  so  reduced  by  misfortunes,  but  God  is  able  to 
exalt  them  to  riches  and  honour,  and  to  turn  all  their  mourning  into- 
gladness.  In  another  generation  it  is  possible  that  the  de- 

scendants of  many  families  now  living  in  affluence,  may  be  reduced 
to  poverty  and  wretchedness,  while  others  who  are  now  low  may 
rise  above  them.  Such  changes  are  often  brought  about  by  the  wheel 
of  Providence.  David  was  once  Saul's  servant,  and  w-as  fed  at  his 
table:  but  afterwards,  Mephibosheth,  Saul's  son,  was  fed  at  David's 
table,  and  was  glad  to  find  in  him  a  protector  and  a  friend.  Thus  it 
is  that  even  in  providence  "  there  are  last  that  shall  be  first,  and  first 
that  shall  be  last.'^ 

This  reflection  may  teach  us  two  things: — (1.)  The  vanity  of 
hoarding  up  riches,  for  we  know  not  who  shall  gather  them :  a  fool 
or  a  prodigal  may  give  them  all  to  the  wind.  Eccles.  ii.  18,  19. — 
(2.)  The  wisdom  and  propriety  of  showing  pity  and  compassion  to 
those  who  are  poor  and  low  in  the  world :  we  know  not  but  our  de- 
scendants may  be  as  poor  and  as  low  as  they,  and  stand  in  equal  need 
of  commiseration.  The  best  way  to  secure  wealth  is  to  make  a  good 
use  of  it  while  we  have  it.  Psal.  cxii.  1 — 3,  9. 

3.  No  individual  is  so  low  and  worthless  in  a  moral  point  of  view, 
but  grace  can  lift  him  up.  Those  who  have  hitherto  been  all 

defiled  with  sin,  like  Israel  among  the  pots,  may  yet  be  made  holy. 
Those  who  have  hitherto  been  the  farthest  off  from  God,  may  yet  be 
"  brought  nigh  by  the  blood  of  Christ;'^  those  whose  hearts  have  been 
most  at  enmity  with  God,  may  yet  be  reconciled;  and  those  who  have 
debased  themselves  "even  unto  hell,"  may  yet  become  an  honour  to 
the  cause  of  God.  The  drunkard  may  become  sober,  the  blasphemer 
may  learn  to  "fear  an  oath,"  and  even  the  impure  Corinthian  may 
be  <<  washed  and  justified  in  the  name  of  the  Lord  Jesus,  and  by  the 
Spirit  of  our  God."  1  Cor.  vi.  11. 

Say  not  then,  oh  sinner,  "there  is  no  hope :  I  have  loved  strangers, 
jind  after  them  will  I  go."  Jer.  ii.  25.  Beware  of  sinking  into  despair, 


Of  the  peo]?le  op  Israel.  Ii6 

as  well  as  of  rising  into  arrogance  and  presumption  :  "  with  the  Lord 
there  is  mercy,  and  with  him  is  plenteous  redemption."  Psal.  cxxx. 
7  ;  Isai.  Iv.  7.  Think  what  grace  can  do,  if  you  truly  desire  it.  God 
can  overlook  all  your  past  folly,  all  your  vileness ;  can  "  cover  you 
with  the  robe  of  righteousness,  and  clothe  you  with  the  garments  of 
salvation."  Isai.  Ixi.  10.  Come  then  and  buy  of  him  "gold  tried  in  the 
fire,  that  thou  mayest  be  rich ;  and  white  raiment,  that  thou  mayest 
be  clothed."  Rev.  iii.  18. 

4.  No  backslider  has  so  far  departed  from  God  but  that,  if  he  desire 
to  return,  grace  can  forgive  him  all.  Yes,  "  if  thou  wilt  return, 

return  unto  me,  saith  the  Lord."  "  I  will  heal  your  backslidings, 
and  love  you  freely."  Jer.  iv.  1 ;  Hos.  xiv.  4.  "  Though  ye  have 
lien"  so  long  "among  the  pots,  yet  shall  ye  be  as  the  wings  of  a  dove 
covered  with  silver,  and  her  feathers  with  yellow  gold." 

IIL  Purity  is  the  beauty  and  the  honour  of  any  people :  ver.  14. 

The  army  of  Israel  defeated  the  Canaanitish  kings,  but  it  was  "  the 
Almighty  that  scattered  them,"  and  gave  to  Israel  the  victory.  It 
was  in  his  cause  that  they  engaged,  and  that  ensured  them  success, 
Happy  if  the  same  or  any  thing  like  it  could  be  said  of  later  conque- 
ror?, who  have  covered  the  earth  with  blood  ;  but  who  instead  of  seek- 
ing the  glory  of  God,  have  sought  nothing  but  the  gratification  of 
their  own  ambition  ;  and  the  blood  of  many  of  their  brethren  of  man- 
kind crieth  against  them  from  the  ground. 

The  scattering  of  these  kings  was  the  cleansing  of  the  land  from 
idols;  and  now  that  God  had  set  up  his  tabernacle  in  the  midst  of  it, 
"  it  was  white  as  snow  in  Salmon."  It  is  neither  numbers,  nor 
wealth,  nor  talents,  that  can  confer  honour  upon  a  country,  or  upon  a 
religious  community,  but  God's  dwelling  in  the  midst  of  them. 
Moral  excellence  is  the  only  true  glory  of  man.  God  himself  is 
"  glorious  in  holiness,"  and  nothing  but  this  can  make  his  people  glo- 
rious. "  Happy  is  that  people,  that  is  in  such  a  case;  yea,  happy  is 
that  people,  whose  God  is  the  Lord."  Psal.  cxliv.  15  ;  Deut.  xxxiii. 
29. 

This  subject  teaches  us  to  look  forward  to  the  time  when  the  whole 
world  shall  be  what  Canaan  once  was  "  the  holy  land ;"  when  righte- 
ousness and  truth  shall  dwell  therein.  2  Pet.  iii.  13.  In  order  to  this, 
God  will  again  "  scatter"  the  anti-christian  forces,  and  "kings  of  armies 
shall  flee  apace."  Then  shall  the  kingdom  and  dominion  be  given  to 
the  saints  of  the  most  High,  and  "all  nations  shall  serve"  and  obey 
him.  The  world  shall  then  resume  its  pristine  beauty  and  purity ; 
and  after  being  stained  with  every  enormity,  it  shall  become  "white 
as  snow  in  Salmon."  Dan.  vii.  27. 


(     116     ) 


MORAL  INABILITY  COMPATIBLE  WITH  GOSPEL 
EXHORTATIONS. 

Work  out  your  own  salvation  with  fear  and  trembling,  for  it  is  God  which  worketh 
in  you  both  to  will  and  to  do  of  his  good  pleasure. — Philippians  ii.  12,  13. 

It  is  a  happy  sign  that  our  religious  sentiments  are  correct,  when 
we  find  a  use  for  every  part  of  Scripture,  and  perceive  an  agreement 
in  the  whole.  Some  things  in  this  passage  require  to  be  explained ; 
and  if  the  explanation  be  just,  it  will  not  be  inconsistent  with  other 
parts  of  Scripture,  which  declares  unequivocally  that  our  salvation  is 
all  of  grace. 

"Salvation  "  then  consists  of  two  parts;  in  a  deliverance  from  the 
curse  of  the  law,  and  from  the  dominion  of  sin.  The  first  was  ef- 
fected by  the  death  of  Christ,  without  us.  The  latter  is  wrought  by 
the  Holy  Spirit  within  us,  changing  the  dispositions  of  the  heart. 
The  one  is  by  price,  the  other  by  power.  In  the  first  we  are  wholly 
passive,  in  the  latter  we  are  active  by  being  acted  upon.  Now  it  is 
of  salvation  in  the  latter  sense  that  the  text  speaks,  because  it  is  that 
in  which  we  are  properly  concerned.  The  Holy  Spirit  "worketh  in 
us,"  but  it  is  '*  to  will  and  to  do.*'  It  is  we,  and  not  the  Holy  Spirit 
that  "repent  and  believe  the  gospel ;"  that  mourn  for  sin  and  "mor- 
tify the  deeds  of  the  body."  The  exhortation  in  the  text  therefore  is 
very  properly  addressed  to  us. 

To  "  work  out"  our  salvation,  is  not  meant  of  working  in  a  way 
of  merit  or  desert ;  for  in  this  sense,  salvation  is  not  of  works,  but  of 
grace.  But  it  is  to  grow  in  grace,  to  perfect  holiness  in  the  fear  of  the 
Lord,  to  work  out  our  way  through  all  the  difficulties  that  lie  before 
us,  and  to  endure  to  the  end  that  we  may  be  saved.  We  must  set  our 
feet  on  all  our  spiritual  enemies,  and  go  on  mortifying  the  deeds  of  the 
body  that  we  may  live. 

This  is  to  be  done  "  with  fear  and  trembling,"  a  disposition  of  mind 
that  must  accompany  all  our  striving  to  enter  into  the  kingdom  of  God. 
The  work  itself  is  great  and  large,  and  the  time  allowed  is  short,  very 
short  for  so  important  a  concern  as  this.  While  pressing  into  the  king- 
dom, we  have  reason  to  fear  and  tremble,  lest  we  should  not  finally  en- 
ter in  and  be  saved.  We  are  like  persons  on  a  dangerous  voyage,  and 
have  cause  to  fear,  lest  after  all  we  should  be  shipwrecked. 

"It  is  God  that  worketh  in  us  to  will  and  to  do:"  he  gives  us  a 
heart  to  seek  him,  he  keeps  up  every  holy  resolution  till  it  is  put  into 
actual  execution.  It  is  of  God  that  we  are  at  first  made  willing  to 
submit  to  mercy,  and  to  be  saved  in  his  way,  by  coming  to  Christ  for 
life.  Now  also  it  is  of  God,  who  makes  us  willing  to  give  up  all  our 
idols,  to  watch  and  pray  against  every  temptation,  to  run  in  the  way 
of  his  commands,  and  to  hold  out  in  our  Christian  course. 

If  it  be  asked  how  the  Lord  worketh  in  us  ?  The  answer  is,  not  by 
forcing  us  against  our  will,  but  by  making  us  willing,  and  that  in  a 
way  suitable  to  our  rational  nature;  namely, b}^  conviction, and  by  the 


MORAL  INABILITY  COMPATIBLE   WITH  EXHORTATIONS.  117 

influence  of  motives.  Hence  we  are  led  to  judge  of  things  in  a  measure 
as  they  are,  and  to  act  from  the  clearest  conviction  of  the  understand- 
ing. Only  let  the  mind  be  in  a  proper  state,  and  the  eternal  realities 
of  religion  will  operate  powerfully  upon  us,  and  give  to  the  mind  an 
impulse  that  is  irresistible.  Views  of  the  evil  nature,  and  awful  con- 
sequences of  sin  will  render  us  willing  to  attempt  its  mortification, 
and  to  submit  to  every  species  of  self-denial.  Proper  views  of  the 
gift  of  God  will  make  us  thirst  for  that  living  water,  and  dispose  us 
most  cordially  to  embrace  the  Saviour.  John  iv.  10. 

From  the  passage  thus  explained,  we  may  infer, 

(1.)  That  exhortations  to  holy  duties  do  not  imply  any  self-suf- 
ficiency in  us,  without  the  influence  of  the  Holy  Spirit.  They  show 
us  what  ought  to  be,  and  so  are  proper  both  to  saints  and  sinners.  But 
something  more  is  necessary  to  make  us  what  we  ought  to  be,  and 
incline  us  to  do  what  God  requires  of  us.  Exhortations  place  before 
us  the  motives  to  action,  but  it  is  the  Holy  Spirit  that  prepares  the 
mind  to  receive  them,  and  to  yield  to  their  influence. 

(2.)  That  the  ivork  of  the  Holy  Spirit  does  not  release  us  from 
obligation,  but  on  the  contrary,  affords  an  additional  motive  for  our 
compliance  with  the  will  of  God.  There  is  as  much  need  for  us  to 
"strive  to  enter  in  at  the  straight  gate,"  as  if  God  had  never  promised 
the  aid  of  his  Holy  Spirit.  It  is  the  same  in  natural  things  as  it  is  in 
spiritual  things;  we  are  as  much  dependent  in  one  case  as  in  the  other; 
and  yet  that  dependence  does  not  supersede  the  use  of  ordinary  means. 
It  is  "  in  God  we  live,  and  move  and  have  our  being;"  yet  we  employ 
means  for  the  preservation  and  continuance  of  life,  and  should  have 
no  reason  to  expect  it  in  any  other  way. 

More  particularly — 

1.  Consider  the  exhortation  itself:  «'  Work  out  your  own  salvation 
with  fear  and  trembling." 

This  of  necessity  implies  that  a  great  part  of  our  salvation  is  still  to 
come,  and  is  not  wrought  out;  that  much  needs  still  to  be  done  in 
order  to  wean  us  from  the  present  world,  and  fit  us  for  heaven. 

1.  There  is  much  remaining  ignorance  in  us,  which  needs  to  be 
removed.  We  have  not  yet  learned  to  think  of  ourselves  as  we  ought 
to  think,  nor  of  God  and  spiritual  things  as  we  ought.  "We  know  but 
in  part,  and  see  as  through  a  glass  darkly."  We  have  made  but  little 
proficiency  in  divine  knowledge;  there  are  heights  and  depths  which 
we  have  not  explored. 

2.  Much  remaining  depravity  in  our  hearts,  many  unmortified 
affections  and  lusts.  There  is  in  us  a  great  deal  of  pride  and  vanity, 
love  of  the  world,  impatience  and  fretfulness  under  the  dispensations  of 
Providence,  and  a  thousand  evils  which  daily  beset  us.  How  important 
then  that  we  watch,  and  pray,  and  strive;  that  we  embrace  every  oppor- 
tunity of  serving  the  Lord,  and  do  whatsoever  our  hands  find  to  do 
with  all  our  might.  We  are  like  the  Israelites  when  they  entered 
Canaan:  we  have  innumerable  difficulties  to  overcome,  a  host  of  ene- 


/%>^    OF  Tm 


118  MORAL  INABILITY  COMPATIBLE  WITH  EXHORTATIONS. 

mies  to  subdue, before  we  can  possess  the  land;  and  it  is  by  little  and 
little  that  we  shall  drive  them  out. 

3.  There  are  numerous  temptations  and  snares  that  still  await  us; 
many  as  we  have  already  escaped,  there  are  still  more  in  reserve. 
Satan  will  be  working  against  us,  the  world  will  still  be  opposing  us, 
and  providences  will  still  be  trying.  We  shall  need  therefore  great 
exertions,  great  grace,  and  great  patience,  to  bear  all,  to  overcome  all, 
and  endure  to  the  end.  Ephes.  vi.  13. 

11.  The  encouragement  given  us:  "For  it  is  God  that  worketh  in 
you  both  to  will  and  to  do  of  his  good  pleasure." 

1.  Consider  the  goodness  of  God  in  "  working  in  us."  He  might 
have  left  us  to  get  through  as  well  as  we  could,  and  given  us  up  to  our 
own  vileness.  If  a  nation  were  enslaved,  and  a  prince  sent  a 
powerful  army  to  their  assistance,  it  would  encourage  them  to  renewed 
exertions  to  obtain  their  freedom.  How  much  more  the  aid  which  God 
has  promised  in  the  spiritual  warfare,  which  is  sufficient  to  make  us 
"  more  than  conquerors  through  him  that  loved  us." 

2.  Consider  the  power  of  God,  and  of  what  importance  it  is  to  have 
such  an  efficient  d\\y.  When  we  consider  the  strength  of  our 
enemies,  and  the  power  of  indwelling  sin,  we  are  sometimes  ready  to 
despair  of  obtaining  the  victory;  but  the  consideration  that  God  is  on 
our  side,  and  working  in  us  as  well  as  for  us,  is  sufficient  to  animate  us 
in  the  conflict,  and  to  give  us  the  assurance  of  ultimate  success.  Joshua 
xxiii.  10;  Hag.  ii.  4. 

3.  ThQ  faithfulness  of  God  is  also  encouraging.  He  "will  not  for- 
sake the  work  of  his  own  hands,"  but  will  perfect  that  which  concerneth 
us,  "  for  his  mercy  endureth  for  ever."  Psal.  cxxxviii.  8.  If  he  excite 
spiritual  desires,  it  is  that  they  may  be  fulfilled;  if  he  gives  repentance, 
it  is  that  it  may  be  followed  with  pardon  and  eternal  life.  Psal.  cxlv.  19. 

4.  The  consideration  that  all  is  wrought  in  w^  by  the  Holy  Spirit, 
suggests  a  motive  to  fear  and  trembling,  as  well  as  of  humble  confidence 
and  hope.  This  should  keep  us  from  presumption,  from  running  into 
evil,  or  letting  down  our  watch.  If  God  depart  from  us,  or  withdraw 
the  influence  of  his  grace,  we  shall  perish  like  Samson  in  the  midst  of 
the  Philistines.  It  is  only  by  diligence  and  watchfulness,  that  we  may 
expect  God  to  "work  in  us  to  will  and  to  do  of  his  good  pleasure." 

How  lamentably  deficient  is  that  system  of  religion,  which  finds  no 
place  for  the  renewing  influences  of  the  Holy  Ghost!  It  is  like  the 
earth  on  which  neither  rain  nor  dew  descends,  but  is  cursed  with  per- 
petual barrenness  and  desolation. 

Let  us  be  careful  that  we  do  not  grieve  the  Holy  Spirit  by  the  in- 
dulgence of  self-sufficiency,  to  the  neglect  of  his  inspiring  and  sanctify- 
ing grace;  always  remembering  that  he  it  is  who  "worketh  all  our 
works  in  us."  Isai.  xxvi.  12. 


I 


(   119   ) 
THE  RESURRECTION  OF  CHRIST. 

The  Lord  is  risen  indeed,  and  hath  appeared  to  Simon. — Luke  xxiv.  34. 

To  the  disciples  in  their  present  bewildered  state,  this  fact  must  have 
afforded  unusual  joy  and  satisfaction.  They  had  been  overwlielmed 
with  doubts  and  apprehensions  respecting  the  Messiah,  and  iiad  just 
been  expressing  their  feelings  of  the  deepest  despondency:  "We  trusted 
it  had  been  he>vhicli  should  have  redeemed  Israel."  Who  can  tell  the 
painful  anxiety  which  oppressed  their  hearts,  during  the  interval  be- 
tween the  crucifixion  and  the  resurrection  of  their  Lord,  especially 
as  they  had  formerly  expressed  themselves  with  so  much  confidence, 
saying,  "We  know  and  are  assured  that  thou  art  Christ,  the  Son  of 
the  living  God."  It  is  no  wonder,  therefore,  when  the  fact  of  the 
resurrection  was  fully  ascertained,  that  the  two  disciples  were  so  eager 
to  return  to  Jerusalem  with  the  tidings,  while  others  of  them  had  also 
the  same  joyful  message  to  communicate. 

Their  hopes  all  depended  upon  this  important  event;  the  resurrection 
of  Christ  was  the  resurrection  of  his  cause,  which  now  for  a  few  days 
had  been  so  much  beclouded;  and  they  were  "begotten  again  to  a  lively 
hope."  1  Pet.  i.  3.  To  us  also  the  resurrection  of  Christ  is  no  less  in- 
teresting; the  trust  which  believers  have  reposed  in  him  is  of  infinite 
moment,  and  it  becomes  us  to  see  that  our  hope  is  well  founded.  If 
our  faith  be  vain,  we  are  yet  in  our  sins,  and  are  "  of  all  men  most 
miserable." 

Let  us  therefore, 

I.  Examine  the  nature  of  the  evidence,  by  which  the  fact  of  our 
Lord's  resurrection  is  supported. 

The  friends  and  the  enemies  of  the  gospel  are  at  issue  upon  this  point, 
and  all  our  hopes  of  eternal  life  are  involved  in  it;  it  is  therefore  of  the 
utmost  consequence  that  the  fact  itself  should  be  clear  and  satisfactory. 

1.  We  may  observe  that  the  evidence  of  our  Lord's  resurrection  is 
such  as  was  intended  for  the  exercise  offaith,dir\d  not  for  the  satisfac- 
tion of  unbelievers,  to  whom  it  would  prove  a  stumbling-block  rather 
than  a  means  of  conviction.  The  Jews  require  a  different  kind 

of  evidence  of  his  being  the  Son  of  God :  "  let  him  come  down  from  the 
cross,"  said  they, "  and  we  will  believe  him.'^  Other  unbelievers  have 
objected,  Why  did  he  not  appear  in  Jerusalem  after  his  resurrection? 
But  in  either  case  the  great  body  of  the  Jewish  nation  would  have  had 
no  occasion  for  the  exercise  of  faith,  and  nothing  on  which  to  found 
the  objections  of  unbelief.  This,  however,  is  not  God's  method  of 

dealing  with  mankind  :  the  gospel  itself  was  delivered  in  the  form  of  a 
testimony,  and  its  principal  facts  are  supported  by  the  same  kind  of  evi- 
dence, rather  than  by  any  direct  appeal  to  the  senses:  and  "if  they  will 
not  believe  Moses  and  the  prophets,  neither  will  they  be  persuaded 
though  one  rose  from  the  dead."  Our  Lord  had  also  told  the 

Jews,  on  his  last  visit  to  the  temple,  that  they  should  see  him  no  more. 


120  THE  RESURRECTION  OP  CHRIST. 

Matt,  xxiii.  39.  To  have  been  seen  of  them  generally,  therefore,  after 
his  resurrection,  would  have  falsified  his  own  assurance.  When  Moses 
had  taken  a  final  leave  of  Pharaoh,  for  a  rejection  of  all  the  evidence 
he  had  given  of  his  mission,  it  would  ill  have  comported  with  the  dig- 
nity of  his  character  to  have  returned  and  wrought  more  miracles  for 
the  conviction  of  the  infidel  king.  Exod.  x.  29.  Equally  unsuitable 
would  it  have  been  for  our  blessed  Lord  to  have  offered  fresh  evidence 
to  a  set  of  men  who  had  rejected  and  were  determined  to  reject  all  evi- 
dence in  favour  of  his  being  the  true  Messiah;  and  on  this  principle 
Christ  himself  acted  in  more  than  one  instance  previous  to  his  death 
and  resurrection.  Matt.  xii.  29;  xvi.  4.  If  evidence  would  have 

sufficed,  they  had  seen  Lazarus  raised  from  the  dead;  but  instead  of 
believing,  they  only  sought  to  take  away  his  life.  They  had  also  heard 
the  confession  of  Judas,  that  he  had  betrayed  innocent  blood;  but  their 
only  reply  was,  "  See  thou  to  that."  Amidst  such  incorrigible 

blindness  and  hardness  of  heart,  if  they  asked  for  a  sign,  it  was  but  just 
that  "  no  sign  should  be  given  them,'^  but  that  they  should  be  left  to 
multiply  objections,  and  to  fill  up  the  "  measure  of  their  iniquity." 
They  were  therefore  left  "  to  stumble,  and  fall,  and  perish."  Isai.  viii. 
14,  15;  Acts  xiii.  40,  41. 

2.  The  evidence,  though  founded  upon  testimony,  is  amply  sttjffi- 
cient  for  faith  to  rest  upon,  and  therefore  leaves  all  unbelievers 
without  excuse — 

(1.)  Because  the  resurrection  of  Christ  was  foretold  in  prophecy, 
and  therefore  an  event  that  ought  to  have  been  expected.  Isai.  xxvi. 
19;  liii.  10;  Psal.  xvi.  9,  10.  To  the  latter  of  these  prophecies  the 
apostle  Peter  appeals,  in  his  address  on  the  day  of  pentecost.  Acts  ii. 
25 — 27;  and  Paul  also  in  his  reasoning  with  the  Jews  of  Antioch. 
Acts  xiii.  35 — 37.  Our  Lord  himself  repeatedly  foretold  his  own 

resurrection,  though  the  disciples  had  as  often  overlooked  it.  Matt.  xx. 
19;  Luke  xxiv.  6—8. 

(2.)  The  fact  itself  is  attested  by  a  number  of  competent  witnesses. 
The  Lord  not  only  "  appeared  to  Simon,"  immediately  after  his  resur- 
rection, but  to  all  the  apostles  whom  he  had  chosen;  to  whom  he  showed 
himself  alive  after  his  passion  by  many  infallible  proofs,  being  "seen  of 
them  forty  days,  and  speaking  of  the  things  pertaining  to  the  kingdom 
of  God."  Acts  i.  3.  He  was  "  first  seen  of  Peter,  then  of  the  twelve; 
and  after  that,  he  was  seen  of  above  five  hundred  brethren  at  once." 
1  Cor.  XV.  5,  6. 

(3.)  The  testimony  given  of  the  fact  is  sufficiently  credible.  The 
disciples  had  never  shown  themselves  very  credulous;  on  the  contrary, 
they  were  "  slow  of  heart  to  believe,"  and  required  no  ordinary  degree 
of  evidence.  Luke  xxiv.  38 — 40;  John  xx.  25 — 28.  They  had  no 

worldly  ends  to  answer  by  their  testimony;  they  knew  that  persecution, 
flufferings,  and  death  would  be  the  consequence.  Their  manner 

of  relating  the  fact  is  such  as  to  furnish  sufficient  proofs  of  its  being 
true.  The  history  of  the  two  disciples  going  to  Emmaus,  as  narrated 
in  this  chapter,  carries  its  own  evidence  with  itj  and  the  sacred  vrriter 


THE  RESURRECTION  OF  CHRIST.  121 

appears  himself  to  have  been  deeply  affected  with  the  circumstances. 
Christ's  appearance  to  Mary  shows  the  fact  in  the  strongest  light  pos- 
sible. John  XX. 

(4.)  As  the  witnesses  of  the  resurrection  were  not  impostors,  so 
neither  were  they  enthusiasts.  Their  writings  show  this,  for  they 
are  full  of  wisdom  and  knowledge,  and  make  their  appeal  at  once  to 
the  understanding  and  the  heart.  Besides,  it  would  have  been  impos- 
sible for  them  to  have  imagined  all  the  discourses  which  our  Lord 
addressed  to  them,  and  all  the  peculiar  circumstances  which  occurred 
after  his  resurrection.  Peter  might  therefore  well  say  in  the  name 
of  the  rest,  "We  have  not  followed  cunningly  devised  fables,  when 
we  made  known  unto  you  the  power  and  coming  of  our  Lord  Jesus 
Christ,  but  were  eye-witnesses  of  his  majesty."  2  Pet.  i.  16. 

IF.  Consider  the  connexion  which  this  fact  has  with  the  truth  of 
the  gospel,  and  some  of  its  leading  doctrines  in  particular. 

1.  The  truth  of  the  gospel  itself  rests  upon  the  reality  of  Christ's 
resurrection;  for  "if  Christ  be  not  raised,  our  faith  is  vain,  and  we 
are  yet  in  our  sins."  1  Cor.  xv.  14 — 17.  We  have  then  no  Mediator, 
no  Intercessor,  and  our  looking  and  waiting  for  the  Son  of  God  from 
heaven  is  altogether  vain.  We  are  yet  where  Adam  left  us,  under  the 
wrath  of  God,  and  without  hope,  for  any  thing  that  we  know  to  the 
contrary.  But  if  the  Lord  be  risen  indeed,  then  is  the  gospel 
true,  and  there  is  "redemption  through  his  blood." 

2.  The  resurrection  of  Christ  is  represented  as  having  an  influence 
on  our  regeneration,  or  our  being  raised  from  a  death  in  sin  to  a  life  of 
righteousness;  so  that  none  would  have  been  quickened  or  born  again 
of  the  Spirit,  if  Christ  had  not  risen  from  the  dead.  Ephes.  ii.  4 — 6. 
It  is  in  virtue  of  his  resurrection  that  the  Holy  Spirit  is  given,  and  that 
sinners  are  converted  to  God;  all  had  else  remained  under  the  power 
and  dominion  of  sin.  John  vii.  39;  xvi.  7,' 8. 

3.  It  is  essential  to  onv  justification  with  God.  Christ  was  our  re- 
presentative, he  "bore  our  sins  in  his  own  body  on  the  tree;  was  made 
sin  for  us,  that  we  might  be.  made  the  righteousness  of  God  in  him." 
*^He  was  delivered  for  our  offences,  and  raised  again  for  our  justifi- 
cation." Rom.  iv.  25.  But  if  not  raised,  our  justification  would  be 
impossible,  and  we  should  still  lie  under  the  curse. 

4.  By  his  resuri^ction,  Christ  has  obtained  dominion  over  death 
and  the  grave,  and  holds  in  his  hands  the  "keys  of  the  invisible  world." 
Rev.  i.  18.  Death  is  no  longer  an  object  of  dread  to  those  who  believe 
in  him,  for  "through  his  own  death  he  hath  destroyed  him  that  had  the 
power  of  it,  and  delivered  those  who  were  all  their  life  time  subject  to 
bondage."  Heb.  ii.  14,  15. 

5.  The  resurrection  of  Christ  is  both  the  pattern  and  pledge  oi  our 
own  resurrection,  and  he  "is  become  the  first  fruits  of  them  that  slept.'* 
1  Cor.  XV.  20;  Phil.  iii.  21;  1  Pet.  i.  3,  4. 

6.  This  important  fact  gives  assurance  of  the  general  resurrection, 
and  of  ihe,  final  judgment.  Acts  xvii.  31.  "All  that  are  in  their  graves 

VOL.  II. — 16 


129  THE  LIFE  OP  PRIMITIVE  CHRISTIANS. 

shall  hear  his  voice,  and  must  come  forth,  either  to  the  resurrection  of 
life,  or  to  the  resurrection  of  damnation."  John  v.  38,  39. 


THE  LIFE  OF  PRIMITIVE  CHRISTIANS. 

Remembering  without  ceasing  your  work  of  faith,  and  labour  of  love,  and  patience  of 
hope  in  our  Lord  Jesus  Christ,  in  the  sight  of  God  and  our  Father. — 1  Thessalo- 
NIANS  i.  3, 

Amongst  all  the  primitive  churches,  that  at  Thessalonica  was  one  of 
the  most  amiable,  and  they  are  alwa3^s  spoken  of  in  the  most  affection- 
ate and  respectful  manner.  Paul  could  never  think  of  them  without 
pleasure,  and  in  the  text  he  addresses  them  in  terms  the  most  animating 
and  encouraging.  In  a  brief  description  of  their  character,  he  repre- 
sents them  to  have  been  remarkably  active  and  laborious,  and  perse- 
vering: and  all  this  from  a  right  principle;  for  it  is  ascribed  to  faith, 
love,  and  patience.  On  this  account  he  "  remembered  "  them  in  his 
prayers,  and  could  mention  them  with  joy,  "  in  the  sight  of  God  and 
our  Father.'' 

The  text  may  therefore  be  considered  as  descriptive  of  the  life  of 
the  primitive  Christians — 

I.  It  was  an  active  life,  and  this  activity  is  ascribed  to  "  faith. ^' 

It  was  '^the  work  of  faith."  This  is  the  principle  that  kept  them 
alive,  and  stimulated  theift  to  duty. 

1.  Their  religion  did  not  consist  in  an  exclusion  from  the  world,  or 
in  retired  contemplation,  like  some  in  after  ages,  or  the  monks  of  later 
times;  nor  in  selfish  raptures,  like  some  modern  enthusiasts,  who  would 
make  the  whole  of  religion  to  consist  in  an  assurance  of  their  own  sal- 
vation, and  leave  the  wide  world  to  perish  in  their  sins. 

The  life  of  primitive  believers,  on  the  contrary,  consisted  in  doing 
good;  in  disseminating  the  knowledge  of  the  gospel,  in  seeking  the 
welfare  of  mankind,  and  in  serving  their  generation  according  to  the 
will  of  God.  It  was  a  life  like  that  of  our  blessed  Lord,  who  went 
about  continually  doing  good. 

2.  Their  activity  is  ascribed  to  faiths  whose  work  it  was. 

Faith  is  opposed  to  works,  but  not  to  working,  especially  not  to  work- 
ing for  God.  Believers  have  always  laboured  in  his  cause,  and  for  his 
glory,  and  they  are  the  only  persons  that  have  done  so.  This  is  also 

a  very  important  principle;  without  it  all  our  doings  are  of  no  account, 
for  <' without  faith  it  is  impossible  to  please  God."  It  is  eminently 
the  work  of  God,  to  <' believe  on  him  whom  he  hath  sent,"  for  this  is  the 
commencement  of  every  good  word  and  work.  John  vi-  29;  Heb.  xi.  6. 
Where  there  is  but  little  faith,  there  will  be  but  little  done  for 
God.  This  may  be  seen  in  the  case  of  the  disciples,  before  and  after 
the  resurrection  of  Christ.  When  their  faith  was  weak  and  wavering, 
they  did  but  little;  but  after  the  day  of  pentecost,  when  they  were  full 
of  faith  and  of  the  Holy  Ghost,  they  laboured  with  abundant  success. 
This  may  be  accounted  for,  if  we  consider  that  faith  brings 
us  into  a  state  of  union  and  nearness  to  Christ,  and  enables  us  to  lay 


THE  LIFE  OF  PRIMITIVE  CHRISTIANS.  12» 

hold  of  his  strength.  Faith  is  likewise  conversant  with  the  promises, 
it  is  persuaded  of  them  and  embraces  them,  and  this  stimulates  the 
soul  to  action. 

II.  The  life  of  primitive  believers  was  laborious,  and  this  is  ascribed 
to  "love.'' 

They  not  only  performed  the  work  of  faith,  but  "  the  labour  of 
love;"  and  labour  is  a  stronger  term  than  that  of  working.  It  denotes 
the  taking  of  great  pains  and  trouble  in  performing  what  is  to  be  done, 
and  counteracting  and  overcoming  the  difficulties  that  lie  in  the  way 
of  serving  the  Lord;  and  it  is  thus  ordered,  that  our  love  to  him  may 
be  fully  tried.  The  greatest  things  that  have  ever  been  done, 

have  generally  been  the  result  of  extraordinary  labour.  This  was 
exemplified  in  the  great  work  of  Moses,  in  bringing  Israel  out  of 
Egypt;  in  the  work  of  Nehemiah,  in  bringing  them  back  again  from 
Babylon;  and  of  Paul,  in  preaching  the  gospel  to  the  heathen  world. 
The  life  also  of  our  blessed  Lord  was  a  life  of  incessant  labour,  while 
with  unwearied  zeal  and  assiduity  he  "  preached  the  gospel  o[  th-e 
kingdom,  and  healed  all  manner  of  sicknesses  among  the  people." 

The  cause  of  Christ  is  like  an  immense  harvest,  where  a  great  many 
hands  are  employed,  a  great  deal  is  to  be  done,  and  all  in  a  little  time. 

1.  There  are  'multitudes  of  souls  all  around  us,  that  need  to  be 
converted,  and  the  season  is  short.  The  "world  lieth  in  wicked- 
ness," and  is  in  danger  of  perdition.  Many  opportunities  and  occa- 
sions of  doing  good  present  themselves,  and  there  is  a  wide  field  for 
labour,  both  at  home  and  abroad. 

2.  There  are  many  oppositions  and  difficulties  to  be  encountered, 
wherever  a  door  is  opened  for  doing  good.  The  work  of  a  Christian 
is  like  rowing  against  wind  and  tide,  every  thing  tends  to  impede 
his  progress.  He  must  go  against  the  principles,  the  customs,  and 
the  prejudices  of  the  world,  and  expect  little  else  but  opposition. 

What  a  view  we  have  of  the  labours  and  sufferings  of  the 
Christian  life,  not  only  in  the  primitive  believers,  but  in  the  martyrs 
and  confessors  of  all  ages,  in  the  early  reformers,  in  the  puritans  and 
nonconformists  of  later  times,  in  the  privations  and  exertions  of  va- 
rious missionaries  on  foreign  stations,  and  in  all  that  are  in  any  de- 
gree eminent  for  God. 

3.  The  exertions  of  primitive  Christians  in  this  great  and  good 
cause  are  ascribed  to  love,  and  such  must  be  the  motive  by  which 
we  are  influenced,  if  we  would  serve  the  Lord  Christ.  I^ove  is  a 
flame  that  cannot  be  extinguished,  a  stream  that  bears  us  along,  and 
carries  every  thing  before  it.  2  Cor.  v.  14.  It  consists  in  that  one- 
ness of  heart  with  God,  with  Christ,  and  with  his  people,  that  sweet- 
ens all  our  toils,  that  makes  the  yoke  of  Christ  easy,  and  his  burden 
light.  Solomon  is  said  to  have  rejoiced  in  all  his  labour,  even  in 
temporal  things:  but  what  was  this  when  compared  with  the  work 
of  Paul,  and  his  labour  of  love  for  Christ?  He  could  sa}^,  "I  am 
ready  not  only  to  be  bound,  but  also  to  die  at  Jerusalem  for  the  name 


124  THE  LIFE  OF  PRIMITIVE  CHRISTIANS. 

of  the  Lord  Jesus."  Acts  xxi.  13.  The  toil  of  a  Pharisee  i^ 

that  of  a  slave;  his  heart  is  not  in  it,  and  therefore  he  thinks  much 
of  what  he  does:  but  love  will  make  us  think  little  of  all  we  do  for 
Christ.  The  thoughts  of  God's  love  to  us  in  the  gift  of  his  Son,  and 
of  the  love  of  Christ  in  giving  himself  for  us,  will  be  a  sufficient  sti- 
mulus to  exertion  in  his  cause.  If  we  love  the  souls  of  men, 
we  shall  labour  to  promote  their  salvation;  and  if  we  love  those  who 
love  Christ,  we  shall  lay  out  ourselves  for  them,  and  thus  "  by  love 
serve  one  another." 

III.  The  life  of  primitive  Christians  was  a  life  of  patience,  and  this 
is  ascribed  to  '^  hope." 

Those  who  have  been  active  for  God  have  often  failed  of  patience 
in  the  day  of  adversity.  But  God  must  be  glorified  passively  as  well 
as  actively,  in  suffering  as  well  as  doing  his  will. 

Patience  is  exercised  in  three  ways;  in  bearing  affliction  from  the 
hand  of  God,  in  enduring  injuries  from  men,  and  in  waiting  for  sus- 
pended favours. 

1.  In  bearing  afflictions  from  the  hands  of  God,  Job  was  an  illus- 
trious example,  though  not  a  perfect  one;  and  in  him  was  exempli- 
fied "  the  patience  of  hope."  He  that  does  not  love  God  in  adver- 
sity, as  well  as  in  prosperity,  makes  good  Satan's  charge,  that  he 
does  not  serve  God  for  naught. 

2.  In  bearing  injuries  from  the  hands  of  men,  we  have  many 
bright  examples  in  the  sufferings  of  the  martyrs,  and  in  many  others 
who  have  patiently  endured  the  spoiling  of  their  goods,  the  loss  of 
character,  and  the  privation  of  every  earthly  enjoyment. 

3.  In  waiting  for  suspended  favours,  and  the  accomplishment  of 
promises,  there  are  numerous  examples  in  those  servants  of  God  who 
have  laboured  long  with  very  little  success,  and  who  still  continue  to 
labour  in  all  "  the  patience  of  hope."  Though  faint,  they  are  still 
pursuing.  Those  also  who  have  been  kept  patient  and  re- 
signed with  heaven  in  view,  though  prevented,  like  Israel,  from  en- 
tering into  Canaan,  have  exemplified  the  patience  of  hope;  after  having 
wrought  the  "work  of  faith,  and  labour  of  love."  Christ 
himself  was  an  example  of  each  of  these  virtues:  his  life  was  a  most 
eminent  illustration  of  the  "work  of  faith,  labour  of  love,"  and  the 
"  patience  of  hope." 

This  last  is  called  "  the  patience  of  hope,"  because  it  is  patience 
arising  from  the  expectation  of  future  good,  though  at  present  it  is 
delayed.  The  hope  of  deliverance  from  trouble  will  enable  men  to 
endure  great  sufferings  and  hardships;  how  much  more  the  hope  of 
the  gospel,  the  hope  of  success  in  our  labours,  of  winning  the  prize, 
the  crown  of  life,  and  enjoying  the  approbation  of  our  Lord  and 
Master! 

All  the  work  and  labour  of  these  primitive  saints  was  done  in  truth 
and  uprightness,  "in  the  sight  of  God  and  our  Father."  This  only 
is  true  religion,  this  onl\'  will  bear  the  test. 


If 


(   125   ) 
PETER'S  REPENTANCE. 

And  Peter  remembered  the  word  of  Jesus,  which  said  unto  him,  Before  the  cock 
crow,  thou  shalt  deny  me  thrice.  And  he  went  out,  and  wept  bitterly. — Mat- 
thew xxvi.  75. 

There  is  an  extreme  difference  between  the  backsliding  of  some 
persons,  and  that  of  others.  Judas  and  Peter  both  sinned,  and  nearly 
at  the  same  time.  They  were  both  apostles,  and  both  sinned  against 
Christ;  one  with  his  whole  heart,  but  not  so  the  other. 

The  fact  of  Peter's  repentance  is  stated  with  great  simplicity,  but 
is  full  of  instruction. 

(1.)  Remark  the  occasion  of  it,  "the  crowing  of  a  cock."  Ano- 
ther evangelist  says,  that  "the  Lord  turned  and  looked  upon  Peter," 
and  this  melted  his  heart:  both,  no  doubt,  contributed  to  the  same 
effect.  The  unconscious  bird  awakened  his  lost  mind  to  reflection, 
and  the  shrill  pierced  his  soul.  The  eye  of  Jesus  touched  all  the 
secret  springs  of  sensibility;  it  was  a  look  full  of  meaning,  and  Peter 
could  understand  it.  It  seemed  to  say.  Not  know  me,  Peter!  And 
is  this  thy  kindness  to  thy  Lord? 

(2.)  The  effect  of  this  admonition,  "he  went  out."  Godly  sor- 
row seeks  retirement,  it  cannot  bear  the  gaze  of  the  multitude.  While 
the  heart  is  hardened  and  unconcerned,  we  may  mingle  with  com- 
pany, and  even  endure  the  society  of  the  wicked ;  but  when  truly 
wounded  for  sin,  we  shall  soon  want  to  get  alone,  and  there  bewail 
ourselves,  like  Ephraim.  Jer.  xxx.  18 — 20. 

(3.)  He  "went  oni  and  ivept.^^  It  was  happy  for  him  that  he 
could  weep.  Judas  also  went  out,  but  it  was  in  despair,  and  he  "  went 
and  hanged  himself"  He  was  full  of  remorse,  and  full  of  misery, 
but  there  is  no  account  of  his  weeping.  He  had  no  godly  sorrow,  no 
love  to  the  Saviour  whom  he  had  betrayed;  his  was  only  the  "sor- 
row of  the  world,  which  worketh  death."  2  Cor.  vii.  10. 

(4.)  It  is  observed  that  he  "wept  bitterly. ^^  There  was  a  poig- 
nancy in  his  grief  which  is  quite  unusual.  His  reflections  were  bit- 
ter, piercing  him  to  the  heart,  and  overwhelming  him  with  sorrow 
and  grief. 

Our  principal  inquiry  will  now  be  directed  to  the  source  of  Peter's 
repentance,  or  what  it  was  that  rendered  his  grief  on  this  occasion  so 
pungent  and  profuse. 

No  doubt,  all  those  circumstances  which  aggravated  his  guilt,  now 
had  their  full  effect  upon  his  heart — 

1.  He  would  think  of  the  peculiar  favours  which  he  had  received 
from  his  Lord,  and  what  an  unworthy  return  he  had  made  for  them. 
He  was  not  only  numbered  with  the  twelve,  but  was  one 
of  the  three  disciples  whom  the  King  delighted  to  honour.  Peter, 
James,  and  John  were  his  intimate  and  bosom  friends,  and  Peter  was 
the  first  of  the  three.  Jesus  took  him  to  the  mount  of  transfiguration. 
Matt.  xvii.  1.  He  was  with  him  at  the  raising  of  Jairus's  daughter, 
and  also  in  the  garden  of  Gethsemane.     Mark  v.  37;  Matt.  xxvi.  37. 


126 

Peter  had  been  admitted  to  special  intercourse,  and  was  greatly  be- 
loved of  his  Lord:  what  then  must  have  been  his  reflections? 

^.  The  strong  professions  he  had  made  of  inviolable  attachment, 
and  the  confidence  he  had  in  his  own  fidelity,  must  have  added  pun- 
gency to  his  own  grief.  He  had  said  to  Jesus,  "  I  am  ready 
lo  go  with  thee  to  prison  and  to  death :  though  all  men  forsake  thee, 
yet  will  not  I."  The  remembrance  of  all  this  must  have  added  a 
bitter  ingredient  to  the  cup  of  sorrow,  and  have  overwhelmed  him 
with  shame  and  confusion,  for  such  violated  friendship  and  pledges 
of  regard. 

3.  The  solemn  warning  that  had  been  given  him,  and  which  ought 
to  have  operated  in  a  way  of  self-diffidence,  watchfulness,  and  prayer, 
must  now  be  remembered  with  the  deepest  regret.  Luke  xxii.  34. 

He  ought  to  have  been  aware  of  his  danger,  after  such  a 
warning;  yet  it  is  probable  that  on  the  mind  of  Peter  it  produced  a 
contrary  eflfect.  Instead  of  concealing  himself,  like  the  rest  of  the 
disciples,  he  would  go  to  the  palace  of  the  high  priest,  to  give  proof 
of  his  fidelity:  and  there,  unexpectedly,  his  courage  failed  him. 

4.  He  had  needlessly  exposed  himself  to  temjHation^  not  only 
after  he  was  warned,  but  without  having  an  immediate  duty  to  per- 
form. He  had  no  call  to  go  to  the  palace  of  the  high  priest, 
his  appearance  could  answer  no  valuable  purpose;  and  if  he  thought 
that  he  might  safely  go  as  a  stranger,  and  neither  be  called  upon  to 
own  or  to  deny  the  Saviour,  he  was  guilty  of  great  presumption;  the 
remembrance  of  which  would  cause  him  to  "  weep  bitterly." 

5.  The  act  of  denying  Christ  would  now  deepen  his  grief  still 
more.  This  act  was  made  up  of  cowardice,  the  fear  of  man, 
and  a  mixture  of  falsehood.  It  was  a  sin  of  the  greatest  magnitude, 
and  our  Lord  himself  hath  distinguished  it  as  such  by  saying,  "Who- 
soever will  deny  me  before  men,  him  will  I  also  deny  before  my 
Father  which  is  in  heaven."  Matt.  x.  33.  It  was  therefore  no  sin  of 
common  infirmity,  but  one  of  the  most  aggravated  kind. 

6.  The  dreadful  oath  which  accompanied  this  denial,  is  another 
circumstance  which  would  deeply  affect  the  heart  of  the  penitent. 

He  invoked  the  wrath  and  curse  of  God  upon  himself,  if  he 
knew  the  man  !  The  bitterness  which  the  remembrance  of  this  would 
occasion,  cannot  be  described.  It  was  a  sin  without  a  parallel,  suffi- 
cient of  itself  to  sink  him  to  the  deepest  perdition. 

7.  The  repetition  of  the  offence  adds  still  more  to  the  aggravation. 

Thrice  did  he  deny  the  Lord;  and  though  the  intervals 
were  short,  a  little  time  was  given  for  the  reflection.  When  first 
interrogated,  and  tempted  to  prevaricate,  why  did  he  not  leave  the 
palace,  and  get  him  out  ?  If  unable  to  suffer  for  Christ,  or  to  endure 
shame  for  liis  sake,  he  should  have  fled:  instead  of  which  he  stands  it 
out  with  glaring  falsehood,  and  accumulated  guilt.  Mark  xiv.  70,  71. 

8.  The  situation  of  his  blessed  Lord  at  the  time  would  furnish 
another  source  of  bitter  reflection.  Was  it  not  enough  that  he  was 
buffeted,  spit  upon,  and  smitten  by  the  servants  of  the  high  priest? 


SUBMISSION  TO  BEREAVING  PROVIDENCES.  127 

Must  Peter  also  help  to  condemn  and  to  crucify  him?  Could  injured 
goodness  look  upon  such  a  faithless  follower?  Yet,  amidst  these  in- 
dignities, Jesus  turned  himself  and  looked  upon  Peter;  and  when 
Peter  thought  thereon,  he  "  wepf 

Improvement. 

(1.)  While  reflecting  on  Peter's  conduct,  are  we  in  no  degree 
chargeable  ourselves  with  denying  Christ?  Have  we  not  done  it  in- 
directly, through  fear,  or  shame,  or  worldly  interest? 

(2.)  If  so,  have  we  gone  out  and  "wept  bitterly,"  as  Peter  did  ? 
If  not,  the  threatening  lies  against  us,  and  it  will  be  our  ruin.  Matt. 
X.  33. 

(3.)  How  great  and  unspeakable  the  mercy,  that  such  sinners  can 
be  pardoned  !  . 


SUBMISSION  TO  BEREAVING  PROVIDENCES. 

The  Lord  gave,  and  the  Lord  hath  taken  away;  blessed  be  the  name  of  the  Lord. — 

Job  i.  21. 

The  afiiiction  and  the  patience  of  Job  are  set  before  us  as  an  ex- 
ample, and  there  is  scarcely  any  case  that  can  occur,  but  something 
in  his  complicated  trials  will  be  found  to  correspond  with  it.  His 
afflictions  were  sent,  not  so  much  in  consequence  of  any  particular 
sin,  as  for  the  trial  of  his  faith.  God  is  represented  as  glorying  in 
him,  and  Satan  answers  by  alleging  that  his  religion  was  all  founded 
in  self-interest.  The  Lord  therefore  consents  that  trial  should  be 
made:  the  trial  was  made,  and  it  turned  to  the  honour  of  Job. 

However  painful  any  affliction  may  be,  while  we  are  exercised  by 
it,  yet  when  it  is  over  we  often  perceive  that  all  was  wise  and  good  j 
at  least  we  see  it  so  in  others.  In  Job's  trials  in  particular,  God  was, 
glorified,  Satan  confounded,  and  the  sufierer  comes  forth  as  gold. 

That  which  supported  him  under  all,  was  the  power  of  religion,, 
the  value  of  which  is  never  more  known  than  in  the  day  of  adver- 
sity. This  is  the  armour  of  God,  which  enables  us  to  stand  in  the 
evil  day;  and  "having  done  all,  to  stand.''  That  which  enabled  Job, 
to  take  every  thing  well  at  the  hand  of  God,  was  the  love  he  bore  ta 
his  holy  name;  and  that  name  he  blessed  and  adored,  under  all  his 
bereavements. 

There  are  two  things  in  the  text  particularly  worthy  of  notice : — • 
The  spirit  of  submission  exemplified  in  the  conduct  of  Job,  and  the 
principles  on  which  that  submission  was  founded. 

I.  The  spirit  of  submission,  under  bereaving  providences,  exem- 
plified in  the  conduct  of  Job. 

There  are  several  particulars  in  this  case  which  serve  to  show  the 
greatness  and  severity  of  Job's  affliction,  and  the  aboundings  of  the 
grace  of  God  towards  him,  which  enabled  him  to  endure  it  all  with 
so  much  meekness  ajnd  submission. 


128  SUBMISSION  TO  BEREAVING  PROVIDENCES. 

1.  'The,  degree  of  his  afflictions.  The  objects  taken  away  were 
more  than  were  left,  and  seemed  to  leave  him  nothing  to  comfort 
him;  his  whole  substance,  his  whole  family,  excepting  one  who  only 
served  to  increase  his  distress.  After  this  he  is  grievously  afflicted 
in  his  own  person:  still  he  is  submissive  and  resigned:  chap.  ii.  10. 

We  may  have  had  our  losses,  in  property,  in  children,  and 
in  valuable  friends;  but  we  have  not  lost  our  all.  We  have  also  had 
personal  affliction,  but  it  has  been  mixed  with  mercy;  not,  like  Job's, 
unattended  with  any  alleviating  circumstance. 

2.  His  trouble  came  upon  him  suddenly  and  unexpectedly,  and 
completely  reversed  his  former  circumstances.  It  was  all  in 
one  day,  and  that  a  day  of  feasting  too,  when  every  thing  appeared 
promising  around  him.  Prosperity  and  adversity  are  like  two  oppo- 
site climates:  men  can  live  in  almost  any  temperature,  if  but  inured 
to  it;  but  sudden  reverses  are  insupportable.  Hence  it  is  we  feel 
most  for  those  Avho  have  seen  better  days  when  they  fall  into  poverty 
and  want.  Yet  we  see  that  Job  calmly  submitted  to  all  his, 
trials  and  bereavements,  and  even  blessed  the  name  of  the  Lord.  And 
shall  not  we  copy  his  example?  We  have  never  experienced  his 
trials,  nor  does  God  usually  deal  thus  with  any  of  his  people;  his 
strokes  are  more  gradual,  and  less  severe  than  in  the  present  instance. 
We  often  witness  the  dying  pains  and  sorrows  of  our  friends,  till  they 
and  we  are  made  willing  to  part;  thus  the  load  is  gradually  dimi- 
nished, so  that  we  are  able  to  bear  it.  But  it  was  not  so  with  Job, 
and  therefore  his  submission  is  the  more  remarkable. 

3.  Though  Job  was  eminently  pious,  it  is  doubtful  whether  his 
children  were  so  in  any  degree,  and  this  would  render  the  bereave- 
ment far  more  severe.  It  is  a  great  alleviation  to  our  afflic- 
tion, when  those  who  are  removed  by  death  have  given  us  reason  to 
hope  that  they  are  now  with  God,  and  that  they  sleep  in  Jesus.  But 
this  consolation  appears  to  have  been  denied  to  Job,  who  in  the  day 
of  his  calamity  had  manifested  a  godly  jealousy  over  his  children, 
which  indicated  his  apprehension  that  all  was  not  right,  chap.  i.  5: 
and  how  much  this  must  have  added  to  his  affliction  cannot  be  de- 
scribed. Yet  we  hear  him  say,  "The  Lord  gave,  and  the  Lord  hath 
taken  away:  blessed  be  the  name  of  the  Lord." 

4.  His  submission  also  appears  in  a  holy  moderation  which  at- 
tended his  griefs.  A  man  of  no  religion  would  have  been 
distracted,  or  have  sunk  in  sullen  despair.  A  heathen  would  have 
cursed  his  gods,  and  perhaps  have  committed  suicide,  being  filled 
with  rage  and  disappointment.  But  Job,  fully  sensible  of  his 
affliction,  and  feeling  it  in  every  point,  still  in  patience  possesses  his 
soul.  He  rises  from  the  earth,  rends  his  mantle,  shaves  his  head,  and 
prostrates  himself  before  the  Lord. 

5.  Amidst  all  his  sorrow  and  distress,  he  preserves  a  holy  resolu- 
tion to  think  well  of  God,  and  even  blesses  his  Itoly  name. 
Losses  and  trials  are  sent  to  prove  us,  and  we  have  no  more  religion 
than  we  actually  possess  and  manifest  in  the  day  of  affliction.     If 


SUBMISSION   TO  BEREAVING  PROVIDENCES.  129 

half  that  religion  so  generally  professed  were  submitted  to  this  test, 
it  would  be  found  lamentably  deficient;  and  this  probably  is  the  rea- 
son why  some  towering  professors  feel  so  little  for  their  brethren  in 
adversity. 

II.  The  principles  on  which  Job's  submission  was  evidently 
founded. 

There  is  something  in  the  meek  and  humble  resignation  of  a  good 
man  in  the  day  of  trouble,  very  different  from  that  of  other  persons. 
Some  sort  of  patience  and  submission  is  found  amongst  men  in  gene- 
ral, but  not  like  that  which  real  piety  produces.  There  is  the  patience 
of  despair,  and  a  submission  to  fate*,  but  Job's  was  of  a  very  different 
description. 

1.  He  considers  all  that  befell  him  as  God's  doing,  and  this 
calms  and  quiets  his  spirit.  He  overlooks  instruments  and 
second  causes,  which  would  have  given  to  his  losses  the  character  of 
injuries,  and  have  filled  him  with  indignation;  and  therefore  he  does 
not  say  the  Chaldeans  and  Sabeans  had  done  him  this  injustice,  but 
"the  Lord  gave,  and  the  Lord  hath  taken  away."  Seeing  and  con- 
fessing his  hand,  answered  every  objection:  and,  however  trying  the 
dispensation,  "it  is  the  Lord,  let  him  do  what  seemeth  him  good." 

This  is  true  submission,  to  have  no  will  of  our  own,  but  to 
have  it  lost  and  swallowed  up  in  the  will  of  God,  even  in  those  things 
that  are  most  contrary  to  our  natural  inclination.  "  I  opened  not  my 
mouth,"  said  David,  "because  thou  didst  it." 

2.  He  recollects  that  all  he  had  was  from  the  hand  of  God;  that 
it  was  merely  a  gift,  or  rather  lent  for  a  time,  to  be  employed  for  his 
glory.  "  The  Lord  gave,"  says  the  patient  sufferer.  These 
cattle,  these  children  were  not  mine,  though  1  called  them  so:  in 
taking  them  away  the  Lord  has  only  resumed  his  own,  and  left  me 
as  I  was  before,  naked  as  from  the  dust  I  came. 

3.  He  feels  thankful  that  they  were  once  given  him  to  enjoy, 
though  now  they  are  taken  from  him.  Supposing  we  are 
not  allowed  to  enjoy  our  mercies  for  ever,  or  without  interruption; 
were  they  not  mercies  while  we  did  enjoy  them  ?  We  may  see  rea- 
son to  bless  God  that  ever  we  had  property,  or  children,  or  friends  to 
enjoy,  and  that  we  possessed  any  of  them  so  long  as  we  did ;  though 
now,  by  the  will  of  Providence,  we  are  deprived  of  them  all. 

4.  Even  when  bereaved  of  every  earthly  comfort,  he  considers  God 
as  worthy  of  his  gratitude  and  adoration.  Job  could  bless 
the  hand  that  took  away,  as  well  as  the  hand  that  gave;  and  this 
must  have  been  a  special  act  of  faith.  We  may  not  be  able  at  present 
to  see  the  mercy  contained  in  any  of  our  bereavements,  yet  in  the 
end  we  may  see  it,  as  was  the  case  with  Jacob,  when  Joseph  was  sold 
into  Egypt.  But  Job  already  sees  enough  to  assure  him,  that  all  his 
afflictions  should  be  overruled  for  good,  and  should  promote  his  spiri- 
tual and  eternal  welfare. 

VOL.  II. — 17 


130  THE  REWARDS  OF  BENEVOLENCE. 


RErLECTIONS. 


(1.)  How  wise  then,  and  how  needful,  to  choose  the  ''  better  part " 
which  shall  never  be  taken  from  us;  to  "set  our  affections  on  things 
above,'^  where  all  is  durable  and  lasting;  and  "  not  on  things  on  the 
earth/'  vi^hich  are  all  fading  from  our  sight,  and  quickly  passing 
away. 

(2.)  Afflictions,  if  not  sanctified,  will  only  tend  to  aggravate  our 
guilt.  They  are  the  voice  of  God,  calling  us  from  earth  and  sense; 
the  discipline  which  our  heavenly  Father  employs,  to  make  us  "par- 
takers of  his  holiness;"  and  if  despised  or  disregarded,  wmII  leave  us 
worse  than  we  were  before. 

(3.)  The  example  of  Job  teaches  us  that  a  spirit  of  despondency 
and  discontent  in  a  time  of  trial,  is  utterly  inconsistent  with  true  reli- 
gion; yet  how  many  there  are  that  "faint  in  the  day  of  adversity," 
and  who,  instead  of  deriving  consolation  and  support  from  the  pro- 
mises of  the  gospel,  are  utterly  inconsolable,  and  sink  into  gloom  and 
despondency! 

(4.)  While  we  admire  the  patience  and  submission  of  Job,  we  can- 
not but  abhor  the  unfeeling  conduct  of  his  friends,  w4io  with  only  a 
small  proportion  of  his  piety  could  pass  unwarrantable  censures  upon 
his  character,  and  withhold  from  him  those  succours  which  humanity 
itself  demanded.   Job  vi.  14. 


THE  REWARDS  OF  BENEVOLENCE. 

But  my  God  shall  supply  all  your  need,  according  to  his  riches  in  glory  by  Christ 
Jesus. — Philippians  iv.  19. 

Among  men  there  is  a  great  inequality  of  worldly  circumstances, 
and  it  is  wisely  ordered  that  it  should  be  so.  In  many  things  we 
derive  mutual  support  from  one  another,  and  this  unequal  distribution 
of  property  furnishes  both  the  occasion  and  the  means  of  discharging 
the.  common  duties  of  benevolence.  Those  who  possess  much  tem- 
poral good  are  not  to  consider  themselves  as  proprietors,  but  as 
"stewards  of  the  manifold  grace  of  God;"  and  such  as  are  faithful  to 
the  trust  reposed  in  them,  will  find  it  turn  to  a  good  account  at  last. 
Even  in  this  world  it  is  often  seen,  that  what  is  done  for  others  is 
not  lost;  and  in  the  world  to  come  it  shall  be  remembered  to  their 
joy.  This  is  intimated  in  the  text.  Paul  was  now  a  prisoner  in 
Rome,  and  the  Philippians  had  liberally  contributed  to  his  necessi- 
ties. They  are  therefore  told  that  they  should  lose  nothing;  but 
gain  much  by  this  exercise  of  Christian  kindness  and  compassion. 

I.  Briefly  explain  the  import  of  the  promise:  "My  God  shall 
supply  all  your  need." 

It  supposes  that  we  are  needy  creatures,  full  of  wants  both  for  body 
and  soul,  for  this  world  and  that  which  is  to  come.  Man,  if  left  to 
himself,  would  in  every  sense  be  poor  and  wretched,  miserable,  blind 


THE  REWARDS  OP  BENEVOLENCE.  131 

and  naked,  and  destitute  of  all  things.  We  are  therefore  directed  and 
encouraged  to  look  to  the  Lord  for  all  temporal  supplies,  as  well  as  to 
deal  with  him  for  all  spiritual  blessings.  Rev.  iii.  18. 

The  promise  in  the  text,  however,  requires  to  be  understood  with 
some  restriction:  for, 

1.  Though  God  engages  to  supply  all  our  need,  yet  he  himself 
must  judge  what  it  is  we  do  need.  We  are  too  unwise  and  too 
selfish  to  know  what  is  really  good  for  us.  Many  of  our  wants  are 
ideal,  or  artificial  only:  our  real  necessities  are  but  few.  We  may 
think  we  need  more  influence,  more  wealth,  and  many  other  things: 
but  the  Lord  has  not  promised  these,  nor  does  he  allow  us  to  covet 
any  earthly  portion.  Jacob  only  asked  for  bread  to  eat  and 
raiment  to  put  on,  and  God  gave  him  this  and  much  more.  Let  it  suf- 
fice us,  if  he  withholds  "no  good  thing  from  them  that  walk  uprightly:" 
"  bread  shall  be  given  them,  and  their  water  shall  be  sure." 

In  spiritual  things  also  we  are  incompetent  to  judge  what  is  needful. 
We  may  think  we  want  consolation,  when  the  Lord  knows  we  need 
correction;  and  though  in  this  respect,  as  well  as  in  the  other,  he  may 
not  give  us  what  we  desire,  yet  he  will  give  us  what  we  need. 

2.  Though  God  will  supply  all  our  wants,  yet  he  must  judge  of 
the  time  and  manner  of  doing  it.  The  Lord  very  often 
moves  in  a  mysterious  way  to  provide  for  our  necessities,  or  to  pre- 
vent our  falling  into  poverty  and  distress;  and  his  measures  may 
appear  to  us  destructive  and  ruinous.  Who  would  have  thought  that 
Jacob's  necessities,  and  those  of  his  family,  were  to  be  provided  for 
%y  the  imagined  death  of  Joseph,  and  by  his  being  really  banished 
for  about  twenty  years  from  his  beloved  father?  Yet  so  it  was:  and 
he  was  sent  into  Egypt  before  them,  "to  save  much  people  alive." 
Gen.  1.  20. 

3.  Though  God  withhold  from  us  some  things  which  we  think  we 
need,  he  bestows  others  fur  beyond  all  we  could  ask  or  think. 

We  often  imagine,  if  we  could  but  have  our  desire,  it  would 
be  well  for  us:  but  if  the  Lord  were  to  give  according  to  that  rule, 
we  should  soon  be  undone.  It  is  our  wisdom  to  pray  as  David  did, 
"  Here  am  I:  let  him  do  unto  me  as  seemeth  him  good."  God  gives 
more  in  answer  to  such  prayers,  than  to  those  which  are  more  specific. 
And,  indeed,  what  is  it  that  we  can  specify?  We  are  ignorant  of  a 
great  number  of  our  wants,  because  they  are  constantly  supplied,  and 
as  constantly  anticipated.  If  God  were  to  stop  the  tide  of  mercies, 
both  temporal  and  spiritual;  how  would  it  be  with  us  then?  There 
are  thousands  of  evils  from  which  we  are  preserved,  and  thousands  of 
mercies  we  enjoy^  of  which  we  are  scarcely  sensible;  and,  generally 
speaking,  God  supplies  our  need  by  not  allowing  us  to  feel  it. 
The  Lord  also  knows  of  many  future  ills  and  many  future  wants, 
which  we  cannot  foresee,  and  against  which  we  are  therefore  unable 
to  provide.  Our  asking  is  like  that  of  Joseph's  brethren,  and  God's 
giving  is  like  his,  when  he  not  only  filled  their  sacks,  but  gave  them 
provision  also  for  their  journey.  Happy  for  us,  our  "Father  knoweth 
what  we  need  before  we  ask  him."  Matt.  vi.  8. 


132  THE  REWARDS  OF  BENEVOLENCE. 

4.  We  have  not  only  our  common  and  ordinary  need,  which  the 
Lord  engages  to  supply,  but  also  our  special  times  of  need,  and  for 
which  he  has  made  a  special  provision.  Heb.  iv.  18.  Times 

of  trial  and  temptation  require  extraordinary  succour  and  support. 
When  Paul  had  a  messenger  of  Satan  to  buffet  him,  he  obtained  this 
promise,  "My  grace  is  sufficient  for  thee."  And  to  us  the  direction 
and  promise  is,  "  Call  upon  me  in  the  day  of  trouble,  and  I  will  deli- 
ver thee,  and  thou  shalt  glorify  me."  Or  if  called  to  extra- 
ordinary labours,  he  will  provide  all  that  is  requisite,  and  grant  us 
extraordinary  strength.  Exod.  iv.  10 — 12. 

II.   Endeavour  to  confirm  the  truth  of  the  promise. 

The  language  of  the  text  is  very  strong,  and  it  would  seem  as  if 
Paul  had  the  direction  of  the  divine  bounty.  But  though  this  could 
.not  be  the  case,  he  was  authorized  to  assure  the  brethren  at  Philippi 
that  they  should  lose  nothing  by  all  the  kindness  they  had  shown  to 
him.  God,  so  to  speak,  would  not  be  beholden  to  them  for  the  fa- 
vours they  had  conferred  upon  his  servant  Paul. 

1.  Consider  God^s  infinite  riches,  for  he  will  give  "according  to 
his  riches  in  glory,"  or  his  glorious  riches.  This  indeed  is 
not  the  case  among  men:  the  most  wealthy  are  not  always  the  most 
liberal,  and  but  few  give  in  proportion  to  their  wealth.  But  it  is  here 
said  that  God  will  give  "according"  to  his  ability:  and  what  then 
must  his  giving  be!  Nothing  short  of  an  infinite  good.  God  has  all 
things,  and  "  all  things  are  yours."  "  The  hearts  of  all  are  in  his 
hand,  and  he  can  turn  them  as  the  rivers  of  water."  If  then 
he  does  not  give  much  in  this  world,  think  not  it  is  because  he  has 
not  much  to  give,  or  that  he  is  wanting  in  loving-kindness  and  tender 
mercy;  for  his  riches  are  immense  and  unbounded,  and  his  love  is 
infinite.  If  he  withholds,  it  is  because  it  would  not  be  best  to  give, 
and  because  he  would  teach  us  our  absolute  dependence  upon  himself. 
He  gives  "grace,"  and  he  will  also  give  ^' glory:"  and  if  he  gives 
the  best  portion  we  may  be  content,  though  he  gives  not  that  which 
is  inferior. 

2.  The  medium  through  which  all  our  mercies  flow:  it  is  "  by 
Christ  Jesus."  God  in  all  his  bestowments  has  a  special  re- 
gard to  Christ;  and  so  dear  is  he  in  his  sight,  that  there  is  nothing 
too  good  or  too  great  to  give  for  his  sake.  All  his  riches  in  glory 
are  communicated  through  him,  and  in  no  other  way.  The  Lord  is 
so  well  pleased  for  his  righteousness'  sake,  as  to  be  willing  to  answer 
every  petition  that  is  offered  in  his  name,  and  to  do  for  us  exceedingly 
beyond  "all  that  we  can  ask  or  think." 

(1.)  What  encouragement  there  is  to  do  good,  especially  to  those 
who  are  of  the  household  of  faith,  and  are  suffering  or  labouring  in 
the  cause  of  Christ;  for  it  is  to  such  acts  of  kindness  and  liberality  in 
particular,  that  the  promise  in  the  text  is  made.  "  My  God  shall 
supply  your  need,"  says  the  apostle,  even  as  ye  have  had  compassion 
upon  me.  So  also  he  prays  in  another  case,  where  he  had  found 
mercy  in  the  day  of  trouble.  2  Tim.  i.  16 — 18, 


PRE-EMINENCE  OF  CHRIST's  KINGDOM.  133 

(2.)  There  are  certain  cases  which  God  has  adopted  as  his  own. 
He  is  the  "  father  of  the  fatherless,  and  the  widow's  judge  in  his 
holy  habitation;"  and  he  will  not  suffer  those  who  contribute  to  their 
relief  to  be  losers  by  it,  even  in  the  present  life.  Psal.  xxxvii.  25,26; 
Prov.  xix.  17.  And  in  the  last  day,  all  these  acts  of  kindness  shall 
be  abundantly  repaid.  Matt.  xxv.  40. 


PRE-EMINENCE  OF  CHRIST'S  KINGDOM. 

The  hill  of  God  is  as  the  hill  of  Bashan;  a  high  hill  as  the  hill  of  Bashan.  Why 
leap  ye,  ye  high  hills?  This  is  the  hill  which  God  desireth  to  dwell  in;  yea,  the 
Lord  will  dwell  in  it  for  ever.  The  chariots  of  God  are  twenty  thousand,  even 
thousands  of  angels:  the  Lord  is  among  them  as  in  Sinai,  in  the  holy  place. — 
Psalm  Ixviii.  15 — 17. 

Probably  these  verses  were  sung  at  the  time  of  carrying  up  the 
ark  of  God  to  mount  Zion,  to  the  tabernacle  which  David  had  pre- 
pared for  it.  While  ascending  the  holy  mount,  the  hill  of  Bashan 
would  be  in  view,  a  very  lofty  and  fertile  mountain  in  Canaan.  In 
poetic  language  Bashan  looks  down  from  its  towering  height  upon 
Zion  with  contempt ;  nevertheless  it  was  the  hill  where  God  would 
dwell,  and  where  the  ark  should  rest;  and  therefore  it  was  far  supe- 
rior to  the  hill  of  Bashan.  It  was  the  seat  of  holy  worship,  and  the 
"  dwelling  place  of  the  Most  High."  It  also  became  the  "  city  of  the 
great  King,  where  stood  his  palace,  the  temple  of  Jerusalem,  and 
where  he  fixed  his  imperial  throne."  Psalm  xlviii. 

Mount  Zion  of  old  was  a  figure  of  the  church  of  God,  which  is  his 
spiritual  empire:  and  as  nations  usually  strive  for  pre-eminence,  so 
the  heathen  and  idolatrous  kingdoms  which  surrounded  Israel  en- 
deavoured to  gain  the  ascendency  over  the  hill  of  God.  They  boasted 
of  their  strength  and  numbers,  of  their  retinue  and  splendour:  but 
God  the  King  of  Israel  has  a  far  more  numerous  and  splendid  reti- 
nue than  they:  his  "chariots  are  twenty  thousand,  even  thousands 
of  angels."  Rabshakeh  boasted  of  the  kingdom  of  Assyria,  that  it 
had  conquered  all  the  surrounding  countries,  and  would  be  the  ruin 
of  Israel.  Isai.  xxxvii.  10.  After  this,  Babylon  "leaped  as  a  high 
hill,"  and  looked  down  upon  Israel  with  contempt.  Yet  Assyria  and 
Babylon  must  fall,  and  all  other  kingdoms  be  destroyed  ;  but  Christ's 
kingdom  must  stand  when  they  are  broken  in  pieces,  and  shall  "be- 
come a  great  mountain,  and  fill  the  whole  earth."  Dan.  ii.  35. 

The  figurative  language  of  the  text  teaches  us  to  consider, 

I.  The  superior  dignity  and  glory  of  the  church  of  God,  over  all 
the  kingdoms  of  this  world. 

Though  we  are  not  suffered  to  glory  in  men,  nor  in  ourselves,  yet 
we  are  required  to  glory  in  the  Lord,  and  ought  not  to  be  unmindful 
of  the  distinguished  honour  which  he  has  put  upon  his  church  and 
people.     This  may  cheer  us  under  all  our  discouragements,  and  sup- 


134 

port  us  when  sinking  into  poverty  and  misery.     It  may  be  necessary, 
however,  to  remark, — 

1.  That  the  honour  and  dignity  of  the  church  of  God  does  not  con- 
sist in  numbers.  Though  there  have  been  a  goodly  company  in  all 
ages  who  have  feared  the  Lord,  and  served  him  in  truth  and  upright- 
ness, yet  in  comparison  of  "  the  world  which  lieth  in  wickedness," 
they  are  but  a  little  flock;  for  "strait  is  the  gate,  and  narrow  is  the 
way,  which  leadeth  unto  life,  and  few  there  be  that  find  it." 

Israel  as  a  nation  was  "the  fewest  of  all  people,"  a  mere  handful  in 
comparison  of  the  great  empires  of  antiquity;  yet  they  only  were  the 
people  of  God.  The  Christian  church  at  first  consisted  only  of  a 
small  minority  of  the  Jewish  nation;  it  still  includes  only  an  incon- 
siderable portion  of  any  nation  where  the  gospel  has  been  planted, 
and  in  all  ages  the  Lord  has  reserved  to  himself  only  "  a  small  rem- 
nant." Rom.  ix.  27;  xi.  5.  When  he  visited  the  gentiles,  it  was  to 
take  out  of  them  a  people  for  his  name,  and  to  "build  again  the  ta- 
bernacle of  David  which  had  fallen  down."  Acts  xv.  14 — 16. 
Yet,  though  inconsiderable  in  point  of  numbers,  the  church  of  God 
possesses  a  glory  far  superior  to  the  kingdoms  of  this  world;  and 
♦Uhe  hill  of  God  is  as  the  hill  of  Bashan ;  a  high  hill  as  the  hill  of 
Bashan." 

2.  The  true  dignity  of  the  church  does  not  consist  in  outicard  shoic, 
or  in  worldly  grandeur.  Mount  Zion  was  small  and  diminu- 
tive in  comparison  with  the  hill  of  Bashan,  and  pretended  not  to  vie 
with  its  lofty  height;  its  true  glory  was  of  another  description.  Nei- 
ther does  the  kingdom  of  Christ  exhibit  any  external  grandeur,  or 
present  an  imposing  appearance  like  the  kingdoms  of  this  world.  On 
the  contrary,  its  aspect  is  low  and  humble,  not  courting  but  shunning 
observation,  and  is  overlooked  and  lost  amidst  the  splendour  and  the 
iglare  of  worldly  kingdoms.  On  its  first  appearance  it  was  not  recog- 
nised by  the  rulers  of  the  earth,  but  was  reckoned  among  "  the  things 
ihat  are  not;"  it  was  owned  and  patronised  by  what  the  wise,  the 
mighty,  and  the  noble  accounted  to  be  the  foolish,  "the  weak,  and 
the  base  things  of  the  world."  1  Cor.  i.  26 — 28.  In  every 
age  its  true  history  has  borne  the  same  character;  and  whenever  kings 
and  emperors,  and  earthly  governors,  have  attempted  to  enrich  and 
dignify  the  Church  of  God  with  their  honours  and  emoluments,  they 
have  reduced  it  to  a  worldly  sanctuary,  and  despoiled  it  of  its  true 
glory.  The  kingdom  of  Christ,  which  is  not  "of  this  world, 
but  is  a  kingdom  of  righteousness  and  peace,  and  of  joy  in  the  Holy 
Ghost,"  possesses  a  glory  that  infinitely  transcends  all  secular  ag- 
grandizement; and  the  "hill  of  God  is  a  high  hill  as  the  hill  of  Ba- 
«han." 

3.  The  presence  of  Christ  is  that  which  constitutes  the  true  glory  of 
the  church,  as  it  is  said  of  Mount  Zion;  "This  is  the  hill  which  God 
desireth  to  dwell  in;  yea,  the  Lord  will  dwell  in  it  for  ever." 

The  inhabitation  of  a  king  makes  his  residence  a  royal  palace,  how- 
ever mean  it  may  appear  in  the  eyes  of  the  world ;  and  it  is  this  which 


135 

constilules  the  true  glory  of  the  church.  It  is  what  God  hath  « chosen 
for  his  habitation,"  the  "place  where  his  honour  dvvelleth."  "The 
Lord  is  among  them,  as  in  Sinai,  in  the  holy  place.''  Christ's 

kingdom  also  ruleth  over  all,  and  shall  survive  all  other  kingdoms 
upon  earth;  "of  the  increase  of  his  government  and  peace  there  shall 
be  no  end.'^  Isai.  ix.  7;  Dan.  vii.  18,  27. 

4.  Another  part  of  its  glory  consists  in  the  numerous  and  splendid 
retinue  with  which  the  King  of  Zion  is  attended.  "The  cha- 

riots of  God  are  twenty  thousand,  even  thousands  of  angels." 
Chariots  were  anciently  used  in  war,  and  their  number  was  reckoned 
the  honour  and  safety  of  a  nation.  Thus  also  when  the  king  of  Syria 
sent  horses  and  chariots  to  take  Elisha,  and  the  prophet's  servant 
was  afraid,  the  Lord  gave  him  a  vision,  and  he  beheld  the  mountain 
full  of  horses  and  chariots  of  fire  round  about  Elisha.  Now 

the  church  on  earth  is  guarded  by  these  powerful  allies,  by  myriads 
of  holy  angels,  who  "are  sent  forth  to  minister  for  them  who  shall 
be  heirs  of  salvation."  Heb.  i.  14.  When  the  Lord  appeared  on  Si- 
nai, at  the  giving  of  the  law,  the  mountain  was  full  of  angels;  and 
when  Jesus  appeared  in  our  nature,  "a  multitude  of  the  heavenly 
host "  hailed  his  advent,  accompanied  his  sojourn  upon  earth,  watched 
his  sepulchre,  and  carried  him  up  into  heaven.  The  communication 
between  heaven  and  earth  is  still  kept  up,  and  the  "angels  of  God 
are  continually  ascending  and  descending  upon  the  Son  of  man." 
John  i.  51. 

Hence  we  are  led  to  observe, 

II.  That  it  is  much  more  honourable  t»  be  devoted  to  the  service 
of  God,  than  to  be  exalted  to  the  highest  state  of  worldly  glory. 

Men  who  are  employed  in  the  superior  stations  of  an  earthly  go- 
vernment, and  near  the  person  of  the  king,  are  thought  to  be  highly 
honoured :  but  what  is  this  when  compared  with  the  honour  of  serving; 
God  ?  "  Paul,  a  servant  of  Christ,"  is  the  highest  title  he  could  possibly 
have  assumed.  David  never  appeared  so  glorious  as  when  he  was  en- 
gaged in  the  service  of  the  sanctuary;  nor  Solomon,  as  when  he  ap- 
peared at  the  dedication  of  the  temple. 

True  religion  confers  upon  its  subjects  the  honour  of  achieving  the 
greatest  victories,  the  victory  over  the  world,  and  self,  and  sin;  of  def}'^- 
ing  the  greatest  dangers,  and  of  dijGfusing  the  largest  portion  of  hap- 
piness. 

Why  does  the  miser  boast  of  his  riches?  The  Christian  possesses  a- 
far  superior  portion.  Why  do  great  men  glory  in  their  power;  that 
they  reign  as  kings  on  the  earth?  The  influence  of  Christians  is  far 
more  extensive;  "they  have  power  with  God  and  prevail,"  are  "made 
kings^and  priests,  and  shall  reign  for  ever."  Why  do  princes  glory 
in  their  retinue?'  The  meanest  Christian  is  better  guarded,  and  more 
honourabl)^  attended  than  they. 

"Why  leap  ye,  ye  high  hills?"  and  wherefore  do  the  wicked  exalt 
themselves?  "  They  shall  be  utterly  cast  down,  and  the  righteous 
shall  have  dominion  over  them  in  the  morning." 


136  Paul's  prayer  for  his  countrymen. 

Let  us  admire  the  infinite  condescension  of  God  in  dwelling  with- 
man  on  the  earth,  for  the  <^  Lord  is  among  his  people,  as  in  Sinai,  in 
the  holy  place."  "  He  will  also  dwell  with  them  for  ever,  and  their 
sun  shall  no  more  go  down." 


1 


PAUL'S  PRAYER  FOR  HIS  COUNTRYMEN. 

Brethren,  my  heart's  desire  and  prayer  to  God  for  Israel  is,  that  they  might  be  saved. 

— Romans  x.  1. 

Paul's  conversion  subjected  him  to  the  suspicion  that  he  was  an 
enemy  to  his  country,  a  disaffected  man,  and  of  a  most  uncharitable 
judgment  concerning  his  brethren,  the  Jews.  This  is  no  uncommon 
thing,  though  it  is  somewhat  strange  that  a  man  cannot  embrace  the 
gospel,  and  begin  to  love  Christ  supremely,  but  he  must  immediately 
be  suspected  of  the  want  of  love  towards  mankind.  Paul,  however, 
repels  the  charge  with  the  most  solemn  attestation,  appealing  to  the 
Searcher  of  hearts  for  the  sincerity  of  his  motives,  and  for  the  ardent 
love  he  bore  to  his  countrymen.  Rom.  ix.  1 — 3.  In  return  for  all  their 
unkindness  towards  him,  he  longs  and  prays  for  their  salvation;  and 
in  this  he  imitates  the  example  of  his  blessed  Lord,  who  desired  the 
forgiveness  of  his  murderers.  It  is  Christianity  alone  that  can  inspire 
such  sentiments,  and  give  such  an  example  to  the  world. 

I.  Inquire  what  it  was  that  made  the  apostle  so  desirous  of  the  sal- 
vation of  his  countrymen. 

1.  He  considered  the  danger  they  were  in  of  perishing  and  being 
lost  for  ever.  Had  there  been  no  danger,  and  religion  were  only 
a  matter  of  opinion,  there  would  have  been  no  need  for  such  anxious 
solicitude.  But  a  good  man  beholds  multitudes  all  around  him  going 
on  in  darkness,  he  foresees  the  consequences  that  must  follow,  and  is 
anxious,  if  possible,  to  avert  them.  Paul  also  knew  the  terrors 
of  the  Lord,  he  considered  the  import  of  the  threatenings,  was  assured 
of  their  certainty,  and  that  God  was  in  real  earnest,  however  poor 
thoughtless  sinners  might  be  disposed  to  trifle.  When  Aaron  saw 
men  dying  of  the  plague  in  the  Israelitish  camp,  he  ran  in  with  a 
censer  before  the  Lord,  and  stood  between  the  living  and  the  dead. 
Paul  in  like  manner  interposed  his  labours  and  his  prayers  to  save  his 
impenitent  countrymen  from  eternal  ruin,  and  every  real  Christian 
will  do  the  same. 

2.  The  love  of  Christ  constrained  him  to  seek  the  salvation  of  souls, 
and  to  labour  for  their  welfare.  He  considered  what  Christ  had 
done  in  giving  himself  for  us;  what  humiliation,  what  sufferings,  and 
what  an  ignominious  death,  he  had  endured  for  our  sakes;  and  the 
heart  of  this  holy  apostle  was  touched  with  the  example,  and  stimu- 
lated to  every  exertion  for  the  salvation  of  souls.  2  Cor.  v.  14,  15. 

3.  The  magnitude  of  salvation  itself  is  sufficient  to  justify  all  the 


PAULAS  PRAYER  FOR  HIS  COUNTRYMEN.  137 

anxiety  which  the  apostle  manifested.  Who  can  tell  how  great 

this  salvation  is,  or  what  the  soul  is  capable  of  suffering  or  enjoying  in 
the  eternal  world  ?  A  period  may  arrive  when  the  suffering  of  one  soul 
shall  be  greater  than  that  of  the  whole  creation,  from  the  beginning  to 
the  end  of  time;  and  who  then  can  conceive  of  the  unutterable  import- 
ance of  an  interest  in  the  salvation  of  the  gospel?  Something  of 
it  may  be  seen  in  the  price  paid  for  our  redemption,  and  in  the  bitter 
agonies  of  Christ  in  the  garden  and  on  the  cross;  but  there  is  a  depth 
in  his  sorrows  which  we  cannot  fathom,  a  dignity  and  a  glory  in  his 
person  which  transcends  our  highest  conceptions. 

4.  The  apostle  was  influenced  by  a  concern  for  the  glory  of  God, 
which  is  inseparably  connected  with  the  salvation  of  sinners. 
There  is  "joy  in  heaven  over  a  sinner  that  repenteth,^'  and  joy  on 
earth;  and  the  father  of  the  prodigal  rejoices  that  his  lost  son  is  found. 
When  a  sinner  is  brought  to  submit  to  God's  government,  to  bear 
his  image  and  likeness,  and  is  received  into  the  bosom  of  his  family, 
the  riches  of  his  grace  are  illustrated,  and  his  glory  revealed.  The 
conversion  and  salvation  of  sinners  are  the  reward  of  Christ's  suffer- 
ings, the  travail  of  his  soul,  which  he  was  to  see,  to  his  joy  and  satis- 
faction. Paul  therefore,  and  every  other  true  believer,  would  long 
for  the  salvation  of  souls,  that  Christ  might  be  glorified. 

5.  There  were  some  peculiar  reasons  in  the  present  case,  that  so 
powerfully  awakened  the  apostle's  sympathy,  and  which  it  will  be 
proper  briefly  to  notice — 

(1.)  It  is  natural  for  a  Christian  to  feel  especially  for  the  souls  of 
his  own  countrymen,  who  have  a  more  immediate  claim  upon  his 
regard:  and  this  was  the  case  with  Paul.  Persons  who  inhabit  the 
same  part  of  the  world,  or  live  in  the  same  neighbourhood,  contract 
that  sort  of  partiality  which  the  love  of  country  creates;  and  it  is  not 
the  office  of  religion  to  destroy,  but  to  improve  and  elevate  those  sym- 
pathies, by  imparting  to  them  its  own  benevolent  qualities.  Hence 
our  Lord  felt  for  Jerusalem  more  than  for  any  other  city;  and  Paul 
for  "Israel,"  because  they  were  his  own  people.  Luke  xix.  41,  42. 

(2.)  Among  his  countrymen  he  had  numerous  acquaintances, 
whom  he  saw  to  be  in  danger  of  perishing  through  unbelief,  and  it 
was  natural  he  should  feel  much  on  their  account.  When  we  look 
around  and  see  many  of  those  with  whom  we  spent  our  early  days, 
and  formed  our  earliest  intimacies,  still  strangers  to  the  gospel,  and 
walking  according  to  the  course  of  this  world,  we  cannot  but  lament 
their  unhappy  condition,  and  long  to  see  them  brought  home  to  God. 

(3.)  We  are  led  to  feel  more  still  for  our  near  relations  and  friends, 
if  any  of  them  are  left  "  in  the  gall  of  bitterness,  and  in  the  bonds  of 
iniquity."  This  can  never  fail  to  be  the  case,  where  religion  has  its 
proper  influence  on  the  heart.  Our  brethren,  our  parents,  our  chil- 
dren, must  necessarily  lie  near  our  hearts,  and  the  thoughts  of  an 
eternal  separation  is  insupportable.  Jeremiah  was  pained  at  his  very 
heart,  and  his  bowels  were  troubled  within  him,  to  think  of  the 
destruction  of  Jerusalem;  but  how  much  more,  to  think  of  the  destruc- 
VOL.  II. — 18 


138  EVIL  AND  DANGER  OF  COVETOUSNESS. 

tion  of  soul  and  body  in  hell !  Moses  could  not  endure  to  leave  Hobab 
his  father-in-law  behind  him  in  the  wilderness;  nor  could  David  con- 
template the  destruction  of  his  rebellious  son,  without  being  over- 
whelmed with  grief.  Neither  could  Paul  view  the  state  of  many  of 
"his  kinsmen  according  to  the  flesh,  without  having  great  heaviness 
and  continual  sorrow  of  heart."  Rom.  ix.  1 — 3. 

II.  Briefly  notice  the  means  which  the  apostle  employed  for  the 
conversion  and  salvation  of  his  countrymen. 

If  w^e  use  no  means,  it  is  a  proof,  that  our  desire  for  the  salvation 
of  others  is  not  sincere. 

1.  Paul  laboured  incessantly  in  word  and  doctrine,  to  bring  them 
to  the  knowledge  of  the  truth;  and  he  did  this  amidst  reproaches, 
necessities,  and  persecutions;  encountering  every  difficulty  and  dis- 
couragement, that  he  might  win  them  to  Christ.'  Acts  xx.  19 — 21. 
And  though  we  may  not  be  called  to  public  services,  we  are  required 
to  bear  witness  to  the  truth,  and  meekly  to  instruct  those  who  oppose 
themselves,  in  the  hope  that  repentance  may  be  given  to  them.  2  Tim. 
ii.  25.  An  admonition  seasonably  and  prudently  administered,  has 
in  many  instances  been  attended  with  good  efiect. 

2.  A  holy  and  exemplary  life,  "  adorning  the  doctrine  of  God  our 
Saviour  in  all  things,"  is  a  blessed  means  of  fixing  the  attention  of 
others  upon  the  reality  and  importance  of  religion;  and  Paul  did  not 
fail  to  exemplify  the  doctrine  which  he  preached.  2  Cor.  i.  12; 
1  Thess.  ii.  10.  If  we  desire  therefore  the  salvation  of  those  around 
us,  let  them  "  see  our  good  works,  and  glorify  our  Father  who  is  in 
heaven."   1  Pet.  iii.  1,  2. 

3.  Fervent  and  importunate  jjraycr.  Though  we  cannot  com- 
mand success,  God  can  give  it;  and  if  we  were  more  fervent  in  prayer, 
our  labours  would  be  more  successful. .  Primitive  Christians  abounded 
in  this  holy  exercise,  and  Paul  himself  affords  an  illustrious  example: 
"  Brethren,  my  heart's  desire  and  prayer  for  Israel  is,  that  they  might 
be  saved." 


EVIL  AND  DANGER  OF  COVETOUSNESS. 

The  love  of  money  is  the  root  of  all  evil. — 1  Timothy  vi.  10. 

It  is  sometimes  necessary  to  point  out  particular  evils,  to  which 
certain  individuals  are  more  especially  liable;  but  the  sin  mentioned 
in  the  text  is  almost  universal,  and  is  not  confined  to  any  particular 
description  of  character.  Professors  of  religion  as  well  as  others  are 
warned  against  this  evil;  for  after  having  escaped  the  grosser  corrup- 
tions of  the  world,  they  are  in  danger  of  falling  into  this  species  of 
mental  depravity,  which  too  frequently  escapes  the  censure  of  the 
world  and  of  the  church. 

I.  Show  wherein  the  evil  itself  consists. 


EVIL  AND  DANGER  OP  COVETOUSNESS.  139 

I.  It  does  not  consist  in  the  possession  of  wealth  or  property,  but 
in  the  "  love  ^'  of  it.  Persons  may  have  much  of  this  world,  and  yet 
not  set  their  hearts  upon  it;  and  of  this  there  are  many  illustrious  ex- 
amples. Abraham  was  immensely  rich  in  flocks  and  herds,  yet  he 
walked  by  faith,  and  looked  for  a  better  country.  David  was  rich  in 
silver  and  gold,  and  was  advanced  to  the  highest  station  of  worldly 
honour,  yet  his  affections  were  eminently  "set  on  things  above." 
Others  who  possess  only  a  small  portion  of  worldly  goods,  or  who 
have  no  property  at  all,  may  nevertheless  make  it  the  chief  object 
of  pursuit,  and  sacrifice  every  other  interest  to  obtain  it. 

2.  "The  love  of  money"  does  not  consist  in  setting  a  value  upon 
it,  or  considering  it  as  an  object  of  desire,  but  in  making  it  our  chief 
good,  or  desiring  it  for  its  own  sake.  All  temporal  blessings 
have  their  use,  and  if  not  overvalued,  are  lawfijl  to  the  possessor. 
The  evil  lies  in  making  them  an  end,  rather  than  the  means  of  good; 
or  if  employed  to  some  useful  or  valuable  purpose,  yet  not  in  a  way 
of  serving  the  Lord,  but  in  serving  and  gratifying  ourselves. 

Or  if  we  consider  worldly  goods  as  our.,  own,  and  at  our  own  disposal, 
not  remembering  that  we  are  stewards  who  must  give  an  account  to 
the  great  Proprietor  of  all;  then  it  is  sinful,  and  we  come  under  the 
condemnation  in  the  text. 

3.  "  The  love  of  money  "  is  generally  indicated  in  the  following 
manner — (1.)  In  using  unlawful  or  improper  means  in  order  to 
obtain  it;  such  as  fraud,  deceit,  over-reaching,  or  oppressing  the 
poor  and  needy.  Pro  v.  xx.  14.  To  seek  after  worldly  wealth  to  the 
neglect  of  our  spiritual  interests,  and  even  to  sacrifice  our  souls  in 
order  to  obtain  it,  is  one  of  the  most  common  yet  awful  instances  of 
human  depravity.  Luke  xii.  20;  Matt.  xvi.  26;— (2.)  The  love  of 
money  appears  in  a  mean  and  selfish  detention  of  it,  when  it  is  called 
for  in  a  way  of  doing  good,  or  relieving  the  necessities  of  others. 
Such  persons  are  always  furnished  with  some  excuse  for  withholding 
what  is  meet,  even  though  it  be  no  better  than  that  of  selfish  Nabal. 
1  Sam.  XXV.  11. — (3.)  It  appears  in  an  unwise  temper  amd  disposition 
towards  those  who  possess  more  worldly  wealth  than  ourselves,  en- 
vying their  prosperity,  and  indulging  in  fretfulness  and  discontent. 
Much  of  this  is  often  seen  in  persons  of  inferior  stations  in  life,  or 
who  meet  with  disappointments  which  defeat  the  object  of  their  ambi- 
tion.— (4.)  Being  greatly  affected  either  with  the  acquisition  of  or 
the  loss  of  temporal  good,  betrays  the  same  inordinate  love  of  the 
present  world.  Lamentable  instances  of  this  kind  have  occurred  but 
too  frequently  even  in  the  Christian  world :  persons  who  appeared 
zealous  and  devout,  in  moderate  circumstances,  have  been  lifted  up 
with  pride  or  have  sunk  into  despondency,  from  an  elevation  or 
de])ression  in  their  outward  circumstances;  while  others  who  have 
flamed  so  high  on  the  pinnacle  of  prosperity,  have  had  their  religion 
nearly  extinguished  in  the  damps  of  adversity.  The  loss  of  a  for- 
tune has  ruined  some  men's  religion  as  effectually  as  any  other  lust, 
though  it  may  be  they  stood  high  in  the  Christian  world.  The  piety 
of  Job,  however,  was  of  a  very  different  description.  Job  i.  21. 


140  EVIL  AND  DANGER  OF  COVETOUSNESS. 

II.  Observe  the  extensive  and  pernicious  influence  of  this  evil 
passion:  it  is  "the  root  of  all  evil/' 

Not  indeed  that  the  vv^hole  of  moral  evil  can  be  traced  to  this  sin 
as  its  source  and  origin,  but  that  there  is  scarcely  any  kind  of  w^ick- 
edness  which  it  does  not  prompt  men  to  commit,  in  order  to  acquire 
property  at  one  time  or  other. 

1.  "The  love  of  money''  has  extinguished  every  principle  of 
justice  and  of  common  honesty.  Whence  originated  the 

necessity  of  a  criminal  code,  and  the  endless  train  of  penal  statutes, 
for  the  protection  of  property,  and  of  right  ?  The  law  is  not  made 
for  a  righteous  man,  but  for  the  lawless  and  disobedient.  1  Tim.  i.  9. 
Had  there  been  no  unjust  or  criminal  attachment  to  worldly  good, 
the  moral  law  itself  would  not  have  been  delivered  as  it  is,  in  a  pro- 
hibitory form,  denouncing  the  various  evils  which  disorganize  the 
state  of  human  society,  and  subvert  the  government  of  God. 
**  Whence  come  wars  and  fightings,"  where  the  regulations  of  war 
can  have  no  effect?  What  is  the  history  of  the  world  but  a  history 
of  crime?  Who  can  calculate  the  mischiefs,  the  robberies,  the  murders 
that  have  been  committed?  What  has  the  "love  of  money"  done 
in  former  ages  ?  What  was  Sennacherib,  and  Nebuchadnezzar,  and 
Alexander,  and  Caesar?  public  plunderers;  who  for  the  gratification  of 
an  insatiable  ambition  were  desirous  of  reducing  the  whole  w^orld  to 
a  state  of  wretchedness  and  misery.  And  what  has  this  principle 
done  in  modern  times,  in  every  nation  of  Europe,  in  the  East,  and 
in  the  West,  and  in  the  South  ? 

2.  The  "  love  of  money  "  has  extinguished  the  common  principle 
of  humanity,  as  well  as  of  common  honesty.  What  feuds 
and  animosities  has  it  produced  in  families,  in  neighbourhoods,  and 
amongst  individuals;  what  cruelty  and  oppression  towards  one  ano- 
ther! What  has  the  love  of  money  done  in  Africa,  where 
the  most  sacred  obligations  of  humanity  have  been  systematically 
violated  for  a  long  course  of  ages,  and  under  the  protection  or  conni- 
vance of  Christian  governments?  From  whence  also  has 
arisen  the  oppression  of  the  poor,  in  every  form  and  shape  which 
human  ingenuity  could  devise;  and  from  whence  the  envyings  and 
jealousies  too  frequent  among  the  poor  themselves? 

3.  From  the  "  love  of  money  "  multitudes  have  sacrificed  their 
souls,  and  exposed  themselves  to  eternal  ruin.  What  induced 
Judas  to  betray  his  Master,  or  Demas  to  forsake  Paul,  but  the  '*love 
of  the  present  world?"  What  prevents  men  from  attending  to  the 
salvation  of  their  souls,  but  the  cares  and  anxieties  of  life?  They 
have  no  time  for  any  thing  else;  their  pecuniary  concerns  engage 
the  whole  of  their  attention.  Matt.  xvi.  26.  In  those  who 
hear  the  word  it  is  often  rendered  unfruitful  from  the  same  cause; 
and  that  which  should  be  a  "  savour  of  life  unto  life,  becomes  a  sa- 
vour of  death  unto  death."  Ezek.  xxxiii.  31;  Matt.  xiii.  22. 

4.  The  "  love  of  money  "  has  done  more  than  any  other  sin  to- 


141 

wards  the  corruption  of  Christianity.  This  it  is  that  has 

converted  it  into  an  engine  of  state,  and  rendered  it  subservient  to 
mere  worldly  purposes,  for  power  and  advantage.  The  aggrandize- 
ment which  the  church  at  first  received  from  Constantine,  introduced 
the  corruptions  and  abominations  of  popery,  by  furnishing  motives 
to  worldly  and  ambitious  men  to  gratify  the  love  of  filthy  lucre  and 
of  ecclesiastical  dominations  in  the  profession  of  religion.  The 
emoluments  which  have  since  been  added  by  other  earthly  rulers 
and  governors  have  had  a  similar  effect,  and  men  have  served  the 
altar  merely  that  they  might  serve  themselves.  Hence  the  forms  of 
religion  and  even  its  doctrines  have  been  corrupted  and  depraved,  to 
suit  the  carnal  taste,  and  to  answer  the  purposes  of  carnal  and  inte- 
rested men.  Wherever  and  to  whatever  degree  the  same 
principle  has  been  suffered  to  have  any  influence  upon  the  interests  of 
religion,  a  departure  from  the  purity  and  simplicity  of  the  gospel  has 
been  the  consequence.  Christianity  will  not  associate  itself  with 
worldly  maxims,  or  with  fleshly  wisdom.  2  Cor.  i.  12. 

Improvement. 

(1.)  We  hence  see  the  enormity  of  evil  contained  in  the  ^'love  of 
money,"  or  the  "  love  of  the  present  world."  It  is  indeed  the  "  root 
of  all  evil ;"  and  how  far  its  branches  extend  cannot  be  fully  ascer- 
tained; but  it  is  as  the  "  vine  of  Sodom,  and  its  grapes  are  grapes  of 
gall."  Deut.  xxxii.  32. 

(2.)  Yet  the  "  love  of  money  "  is  a  sin  but  little  thought  of,  because 
it  is  not  generally  deemed  disreputable,  and  because  the  want  of  op- 
portunity frequently  prevents  the  gratification  of  this  passion.  Men 
little  think  that  the  same  principle  which  induces  envy  and  covetous- 
ness,  would  in  other  situations  lead  them  to  desolate  whole  countries, 
to  gratify  the  love  of  filthy  lucre;  and  even  to  betray  Christ  and  his 
cause  for  worldly  gain.  2  Kings  viii.  13.  The  evil,  however,  is  not 
less,  because  men  think  lightly  of  it;  for  God  has  not  only  threatened 
to  punish  the  exercise  or  indulgence  of  this  principle,  but  the  princi- 
ple itself.  The  covetous  shall  not  "inherit  the  kingdom  of  God." 
1  Cor.  vi.  10;  Ephes.  v.  10. 

(3.)  Whatever  be  our  religion,  if  it  does  not  conquer  this  lust,  it 
will  leave  us  short  of  salvation  at  last.  The  love  of  Christ  and  the 
love  of  the  world  cannot  exist  together,  though  innumerable  attempts 
have  been  made  to  reconcile  them.  1  John  ii.  15. 


ACCEPTABLENESS  OF  CHRIST'S  SACRIFICE. 

Christ  also  hath  loved  us,  and  hath  given  himself  for  us,  an  offering  and  a  sacrifice 
to  God  for  a  sweet-smelling  savour. — Ephesians  v.  2. 

The  most  superficial  reader  could  scarcely  fail  to  notice  two  things 
in  the  epistolary  writings  of  the  New  Testament;  one  is,  that  they 
abound  with  expressions  of  the  unspeakable  worth  and  preciousness 


142 

of  Christ;  and  the  other,  that  all  the  doctrines  are  applied  to  practical 
purposes.  Paul  could  never  write  without  a  constant  reference  to  the 
Saviour;  Christ  and  him  crucified  was  the  theme  on  which  he  de- 
lighted to  dwell. 

The  epistle  to  the  Ephesians  partakes  of  the  same  character. 
Though  highly  enriched  with  Christian  doctrine,  it  closes  with  nu- 
merous exhortations  to  corresponding  duties,  some  of  which  are  enu- 
merated in  the  text  and  context:  chap.  iv.  25. 

The  atonement  of  Christ  is  a  subject  of  great  importance,  and  de- 
serves our  serious  attention.     Let  us  therefore, 

I.  Take  a  brief  view  of  the  scriptural  account  of  sacrifices,  as  pre- 
figurative  of  the  sacrifice  of  Christ. 

Nothing  affords  a  much  stronger  evidence  of  the  doctrine  of  atone- 
ment, than  the  history  of  sacrifices  immedialdy  after  the  fall  of 
Tnan.  They  appear  to  have  been  of  divine  appointment,  from  the 
manner  in  which  the  Lord  testified  his  acceptance  of  AbePs  offerings 
in  contradistinction  to  that  of  Cain's;  and  also  from  the  peculiar 
satisfaction  expressed  in  reference  to  Noah's  sacrifice.  Gen.  iv.  4 ; 
viii.  21. 

From  the  early  institution  of  sacrifices,  the  immediate  descendants 
of  Adam  would  learn  at  least  two  or  three  important  truths — (1.) 
The  necessity  of  an  atonement  in  order  to  the  forgiveness  of  sins. 
Fire  from  heaven  must  fall  upon  the  sinner,  or  upon  the  sacrifice 
offered  on  his  behalf. — (2.)  The  great  design  of  God  to  substitute  a 
sacrifice  in  the  sinner's  place.  All  this  looked  forward  to  Christ,  the 
Lamb  thus  "  slain  from  the  foundation  of  the  world." — (3.)  From  the 
Lord's  "smelling  a  sweet  savour,"  they  would  learn  that  he  was  j^ro- 
pitious  towards  the  sinner,  and  would  accept  him  through  the  atone- 
ment, though  he  could  be  accepted  in  no  other  way. 

Sacrifices  were  subsequently  offered,  under  the  patriarchal  age, 
as  appears  in  the  history  of  Abraham,  Isaac,  and  Jacob.  Very  re- 
markable is  the  case  of  Abraham  in  offering  up  his  son,  when  the 
Lord  provided  "for  himself  a  lamb  for  a  burnt-offering."  By  this 
means  the  doctrine  of  substitution  was  clearly  taught,  and  distinctly 
kept  in  view;  and  that  in  reference  to  the  "sacrifice  to  be  offered 
up  in  the  end  of  the  world,"  the  Lord  would  see  and  provide.  John 
i.  29. 

Under  the  Jewish  dispensation  a  variety  of  offerings  were  pre- 
sented, but  in  general  they  consisted  of  two  kinds.  The  first  were 
offered  in  sacrifice,  in  which  the  blood  of  the  victim  was  shed  as  an 
atonement  for  sin.  The  next  by  way  of  gift,  a  free-will  offering, 
expressive  of  gratitude  for  mercies  received.  The  former  of  these 
prefigured  the  sacrifice  of  Christ,  and  our  redemption  through  his 
blood.  The  latter  were  emblems  of  Christian  obedience,  of  devoting 
ourselves  to  God  as  a  living  sacrifice,  holy  and  acceptable  by  Jesus 
Christ.  Rom.  xii.  1. 

The  text  under  consideration  alludes  to  the  former  of  these  offer- 


143 

ings,  the  sacrifice  presented  as  an  atonement  for  sin,  of  which  we  have 
a  particular  account  in  Lev.  i.  2 — 9.  According  to  the  law  of  sacri- 
fice here  given,  the  following  specialities  must  be  observed — 

(1.)  The  worshipper  is  to  confess  his  sin,  laying  his  hand  upon  the 
head  of  the  sacrifice,  by  which  the  sins  of  the  penitent  were  in  a  figure 
transferred  to  the  substitute. 

(2.)  After  this  the  animal  is  to  be  kiiled,  and  so  to  be  treated  as  if 
it  had  been  the  actual  transgressor,  to  show  that  "  the  wages  of  sin  is 
death.?' 

(3.)  The  blood  of  the  victim  being  shed,  is  to  be  sprinkled  round 
about  the  altar,  in  allusion  to  the  "•  blood  of  sprinkling,"  to  which 
believers  are  now  said  to  be  come. 

(4.)  To  show  God's  acceptance  of  the  sacrifice,  it  was  consumed 
by  celestial  jire^  which  continually  burned  upon  the  altar;  and  on 
some  occasions  fire  from  heaven  immediately  descended  upon  the 
sacrifice.  Lev.  ix.  24.  Both  were  intended  to  denote  God's  accept- 
ance of  the  ofiering,  as  a  substitution  for  the  penitent. 

(5.)  The  sacrifice  was  to  be  sprinkled  with  sali^  and  with  other 
odours  contained  in  the  holy  incense  that  was  offered,  that  it  might 
ascend  as  a  sw^eet  savour  unto  God.  Thus  he  became  propitious,  and 
turned  away  his  wrath,  by  accepting  the  sacrifice  in  the  sinner's 
stead. 

All  this  was  a  figure  of  Christ  crucified,  and  the  words  of  the  text 
are  a  direct  allusion  to  the  Levitical  sacrifices.     Let  us  therefore, 

II.  Inquire  what  there  was  in  the  sacrifice  of  Christ  that  rendered 
it  so  peculiarly  acceptable  to  God. 

1.  Its  being  voluntary,  and  entirely  ihe  effect  of  love >  "  God 
so  loved  the  world  that  he  gave  his  only-begotten  Son."  "Christ 
also  hath  loved  Ub,  and  given  himself  for  us."  He  was  therefore  of 
one  mind  with  the  Father.  Great  was  the  love  that  could  in- 
duce him  to  lay  down  his  life  for  us.  He  well  knew  what  our  re- 
demption would  cost  him,  and  what  was  included  in  the  bitter  cup;^ 
yet  he  submitted  to  be  "  made  a  curse  for  us,"  and  "  bore  our  sins  in 
his  own  body  on  the  tree."  All  this  was  free,  unmerited  love,  and 
rendered  his  sacrifice  peculiarly  acceptable. 

2.  The  regard  he  paid  to  the  glory  of  God,  and  to  the  interests  of 
righteousness  and  truth,  was  another  ingredient  which  added  to  the 
grateful  perfume  of  his  sacrifice.  The  great  principles  on 
which  the  mediation  of  Christ  was  founded,  were  such  as  to  be  well- 
pleasing  to  God.  In  the  whole  of  his  obedience,  "even  unto  death," 
he  manifested  a  supreme  regard  for  the  divine  glory.  By  ofiering 
himself  upon  the  cross  he  vindicated  the  character  of  God,  and  laid 
all  the  blame  on  man;  and  though  he  undertook  to  be  the  sinner's 
Advocate,  it  was  not  by  palliating  the  offence,  but  by  pleading  his 
own  sacrifice  on  man's  behalf.  Heb.  i.  9;  1  John  ii.  1. 

3.  The  dignity  of  his  person  rendered  his  sacrifice  of  infinite  w'orth; 
it  would  therefore  be  well-pleasing  and  acceptable  in  the  sight  of  God^ 


144 

and  of  sweet-smelling  savour.  Christ's  offering  himself  once 

for  all,  would  answer  the  great  end  of  all  other  sacrifices,  so  as  to  re- 
quire no  more  sacrifice  for  sin.  That  which  could  not  possibly  be 
effected  by  the  blood  of  bulls  and  of  goats,  is  now  effected  by  the  shed- 
ding of  his  most  precious  blood,  and  he  hath  "perfected  for  ever  them 
that  are  sanctified."  Heb.  x.  4,  17,  18. 

III.  Consider  the  evidences  of  divine  acceptance,  and  of  God's  be- 
ing well  pleased  with  the  sacrifice  of  his  Son. 

1.  One  signal  proof  of  this  was  given  in  his  raising  him  from  the 
dead,  and  not  suffering  him  to  see  corruption.  The  Jews  had 
crucified  him  as  one  worthy  to  die,  but  God  raised  him  from  the 
dead  as  a  proof  of  his  acceptance  of  him,  and  of  his  sacrifice.  Thus 
he  was  justified  in  the  Spirit,  and  the  world  should  be  convinced  of 
his  righteousness.  John  xvi.  8;  1  Tim.  iii.  16. 

2.  By  exalting  him  at  his  own  right  hand.  The  right  hand 
is  a  seat  of  honour,  and  there  the  Redeemer  is  placed  by  the  autho- 
rity of  the  Father,  "until  all  his  enemies  be  made  his  footstool." 
Psalm  ex.  1;  Heb.  xii.  2. 

3.  In  making  him  the  head  of  the  whole  creation.  This  ho- 
nour is  conferred  upon  him  as  a  reward  of  his  sufferings,  and  to  show 
that  his  sacrifice  was  of  "  a  sweet-smelling  savour."  Ephes.  v.  2 ;  Heb. 
ii.  9.  The  whole  creation  also  shall  love  and  praise  him  for  his  hu- 
miliation and  sufferings,  and  find  in  his  unparalleled  condescension  a 
theme  of  everlasting  wonder,  joy,  and  praise.  Rev.  v.  12. 

4.  In  giving  him  the  desire  of  his  heart,  in  the  salvation  of  perishing 
sinners.  Though  this  salvation  originates  in  grace  only,  yet 
as  to  the  medium  of  its  accomplishment,  it  was  to  be  the  reward  of 
Christ's  sufferings  and  death.  Isai.  liii.  11.  And  being  now  "exalted 
at  God's  right  hand,"  the  desire  of  his  heart  shall  be  granted  him. 
Psalm  ii.  8;  xx.  1 — 4. 

5.  God  has  testified  his  acceptance  of  Christ's  sacrifice  by  bestow- 
ing upon  us  all  spiritual  blessings  for  his  sake.  Whatsoever  we 
ask  in  his  name,  it  shall  be  given  us ;  yea,  and  blessings  which  were 
never  asked,  are  freely  given  us  for  his  sake.  Such  are  all  those 
blessings  included  in  renewing  and  regenerating  grace,  when  we  are 
first  brought  to  repent  and  believe  the  gospel.  God  is  so  well  pleased 
virith  him,  as  to  be  well  pleased  with  us  and  our  services,  when  done 
from  love  to  him  and  a  regard  for  his  glory. 

(1.)  If  Christ  is  chosen  of  God  and  precious,  let  us  inquire  whe- 
ther he  be  so  to  us  also;  for  on  this  depends  the  evidence  of  our  reli- 
gion. 1  Pet.  ii.  7.  Are  we  well  pleased  for  his  righteousness'  sake; 
and  do  we  so  esteem  his  sacrifice  as  to  place  all  our  reliance  upon  it 
for  acceptance  with  God  ? 

(2.)  How  awful  the  state  of  those  who  reject  his  atonement,  or 
who  trifle  with  his  blood !  "  There  remaineth  no  more  sacrifice  for 
sins,  but  a  certain  fearful  looking  for  of  judgment  and  fiery  indigna- 
tion." Heb.  x.  26,  27. 


R 


(  145  ) 


UNIVERSAL  CORRUPTION  OF  MANKIND. 

God  looked  down  from  heaven  upon  the  children  of  men,  to  see  if  there  were  any 
that  did  understand,  that  did  seek  God.  Every  one  of  them  is  gone  back:  they  are 
altogether  become  filthy;  there  is  none  that  doeth  good,  no,  not  one. — Psalm  liii. 
2,3. 

This  is  not  merely  a  description  of  the  state  of  mankind  in  Da- 
vid's time,  but  a  description  of  human  nature  at  all  times,  and  is  ap- 
plied by  an  apostle  to  the  state  of  the  world  m?ny  hundreds  of  years 
after  the  words  were  written.  Rom*iii.  10 — 12. 

I.  Seeking  the  Lord  is  here  supposed  to  be  the  criterion  of  a  good 
understanding. 

That  it  is  so,  will  easily  be  made  apparent;  and  these  two  things 
are  with  great  propriety  connected  together.  It  is  only  "  the  fool 
that  saith  in  his  heart.  There  is  no  God;"  a  true  understanding  sees  it 
to  be  well  for  the  universe  that  there  is  a  God,  and  that  it  would  be 
every  one's  interest  to  seek  and  obey  him.  Psalm  xcvii.  1. 

1.  Seeking  the  Lord  includes  our  choosing  the  best  good  for  our  por- 
tion, and  supposes  that  we  are  seeking  a  happiness  superior  to  what 
this  world  can  afford.  This  is  what  the  truest  wisdom  would  dic- 
tate:  but  this  blessedness  is  only  to  be  found  in  God,  whose  loving- 
kindness  is  better  than  life.  Communion  and  intercourse  with  him 
is  the  sum  of  all  enjoyment;  his  service  is  its  own  reward,  and  those 
who  have  truly  entered  into  it  would  never  wish  to  go  out  free. 
Psalm  xix.  10,  11;  xxvii.  4. 

2.  Seeking  the  Lord  includes  repentance  for  sin;  and  this  is  what  a 
good  understanding  would  lead  to,  for  it  is  altogether  consonant  with 
right  reason.  Job  v.  8.  If  nothing  but  our  own  interest  were  con- 
sulted, it  would  lead  to  this;  and  hence  it  is  said  of  the  prodigal 
when  he  repented,  that  he  came  to  himself,  and  he  that  ha*a  been  lost 
was  found.   Luke  xv.  17. 

3.  It  includes  the  sacrifice  of  every  earthly  good  for  his  sake,  and 
accounting  his  favour  to  be  better  than  life.  This  is  what  a  good 
understanding  would  approve,  it  being  its  proper  province  to  form  a 
just  estimate  of  things.  Who  then  acted  the  wiser  part,  Esau  who 
sold  his  birthright,  or  Jabez  who  desired  it  that  he  might  be  blessed 
indeed?  Who  gave  the  best  proof  of  a  good  understanding,  Cain  in 
leaving  his  native  country  because  God  was  there,  or  Moses  in  for- 
saking Egypt  because  the  Lord  was  not  there?  Was  the  rich  man 
in  the  gospel  wise,  in  setting  his  heart  upon  the  good  things  of  this 
life ;  or  David,  who  desired  not  to  have  his  portion  with  the  men  of 
this  world?  Psal.  xvii.  5. 

4.  Seeking  the  Lord  includes  the  resting  all  our  hopes  of  salvation 
upon  the  promises  of  his  word;  and  this  is  what  a  right  understanding 
would  approve.  Hence  he  is  called  a  wise  man  who  built  his  house 
upon  a  rock;  and  he  whose  hope  is  in  the  promises  of  God,  to  the 
exclusion  of  every  other  ground  of  confidence,  is  equally  wise  and 

VOL.  II. — 19 


146  UNIVERSAL  CORRUPTION  OF  MANKIND. 

safe.     There  is  no  other  door  of  hope,  no  other  way  of  acceptance, 
but  what  is  provided  in  the  promises  of  the  gospel. 

II.  All  men  b)^  nature  are  corrupt,  and  utterly  destitute  of  this  un- 
derstanding.    "There  is  none  that  doeth  good,  no  not  one." 

1.  The  loss  of  the  divine  favour  is  the  greatest  of  all  evils,  and  yet 
no  one  lays  it  to  heart,  or  is  careful  to  seek  after  it.  It  might 
have  been  expected  that  men  would  have  seen  their  folly  in  forsaking 
him,  the  fountain  of  living  waters ;  would  have  had  their  eyes  open 
to  behold  the  tempter,  who  at  first  seduced  them  from  God,  and  be 
anxious  to  return  unto  him  from  whom  they  have  deeply  revolted. 
Instearl  of  this,  there  is  none  that  understandeth,  none  that  seeketh 
after  God.  It  is  also  the  greatest  of  all  evils  that  God  has  de- 
parted from  us,  and  that  he  hides  his  face  in  anger.  His  favour  is 
lost  and  gone;  we  are  now  "without  hope,  without  God  in  the 
world,"  and  have  no  friend  in  time  of  need.  We  and  all  that  we 
possess  are  under  the  curse.  To  be  contented  in  such  a  state, 
and  indifferent  about  the  favour  of  God,  is  truly  dreadful :  yet  such 
is  the  case  with  all  men  by  nature. 

2.  God  visits  men  with  suck  afflictions,  and  brings  them  into  such 
circumstances,  as  are  directly  adapted  to  make  them  feel  their  need 
of  him:  and  yet  "God  is  not  in  all  their  thoughts."  Job  xxxiii.  15. 

Men  either  imagine  that  God  does  not  see  the  evils  with 
which  they  are  visited,  or  that  it  is  better  to  seek  relief  from  any 
other  quarter;  like  Ahaziah,  who  sent  to  "the  god  of  Ekron  "  in  a 
time  of  sickness,  as  if  there  were  "  no  God  in  Israel."  2  Kings  i.  2,  3. 
It  might  be  expected  that  sickness  and  death  would  lead  men  to  seek 
after  God ;  but  no,  there  is  none  that  understandeth,  and  the  work- 
ers of  iniquity  have  no  knowledge. 

3.  By  nature  we  have  no  love  to  God,  and  therefore  do  not  seek 
him.  '  The  object  of  our  affection  is  necessarily  an  object  of 
desire;  nothing  but  enmity,  or  the  most  perfect  indifference,  can  ren- 
der us  unmindful  of  the  friendship  of  God.  And  what  an  insult  is 
offered  to  the  Majesty  of  heaven,  that  we  have  lost  his  favour,  and 
are  indifferent  about  it ! 

4.  Men  are  full  oi  pride  and  self-sufficiency,  and  hence  they  do  not 
"seek  after  God."  Psalm  x.  4.  Religion  is  too  mean  for  their  notice, 
and  fit  only  for  the  attention  of  the  vulgar.  Many  say  in  their  hearts 
with  Pharaoh,  "Who  is  the  Lord,  that  I  should  obey  his  voice .f*" 

Great  things  are  promised  to  them  that  seek  the  Lord  ;  they 
shall  be  sure  to  find  him,  and  obtain  the  remission  of  their  sins ;  yet 
these  promises  are  disregarded,  and  God  is  utterly  forgotten. 

III.  The  Lord  keeps  a  strict  eye  upon  the  conduct  of  men  towards 
him  :  "  He  looked  down  from  heaven  to  see  if  there  were  any  that 
did  understand,  that  did  seek  God." 

But  though  "  every  one  of  them  is  gone  back,  and  they  are  alto- 
gether become  filthy,"  yet  some  are  distinguished  by  grace,  and  there 


UmVERSAi:^  CORRUPTION  or  MANKIND.  l47 

is  a  "  generation  of  them  that  seek  thy  face,  0  God  of  Jacob."  Psalm 
xxiv.  6.  His  eye  is  upon  all  such,  and  he  "  will  be  found  of  them 
in  truth ;"  they  shall  never  seek  his  face  in  vain.  Isai.  xlv.  9.  He 
heard  Ephraim  when  he  was  mourning  alone,  and  solitary;  and  Jonah 
when  he  cried  unto  him  "out  of  the  belly  of  hell."  Jer.  xxxi.  18. 
Those  who  repent  and  return  to  God,  shall  find  him,  like  the  father 
of  the  prodigal,  ready  to  forgive. 

The  Lord  also  notices  those  who  do  not  seek  him,  and  his  eye  is 
upon  all  their  ways.  He  sees  the  wicked  preferences  of  the  heart, 
all  their  pride  and  contempt  of  him.  iVwful  thought,  to  be  under  his 
inspection  while  utterly  regardless  of  his  presence,  and  sinning  against 
heaven  and  before  him  ! 

How  great  is  the  loving-kindness  of  God  in  promising  salvation  to 
them  that  seek  him;  and  how  inexcusable  to  neglect  and  forsake  so 
much  mercy!  What  bitterness  will  it  add  to  the  reflection,  that  all 
is  lost  through  our  own  wilful  neglect;  and  that  God  is  for  ever  far 
from  us,  because  we  desired  not  the  knowledge  of  his  ways.  Prov.  i. 
28—31. 


NATURE  OF  REGENERATION. 

Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  again,  he  cannot  see  the  king- 
dom of  God. — John  iii.  3. 

In  the  conduct  of  Nicodemus,  to  whom  these  words  were  addressed 
there  are  several  things  worthy  of  notice — ■ 

(1.)  He  had  di general  conviction  of  the  truth  of  Christianity,  though 
ignorant  of  some  of  its  leading  principles.  He  knew  that  Christ  was 
sent  of  God,  and  yet  could  not  understand  the  doctrine  of  the  new 
birth.  This  is  a  very  common  case:  there  are  many  who  know  that 
the  gospel  is  true,  who  are  yet  unacquainted  with  its  sanctifying  and 
renovating  influence. 

(2.)  Nicodemus  being  ^'a  great  man,  a  ruler  of  the  Jews,"  was  in 
part  ashamed  to  own  the  truth,  and  to  be  seen  amongst  its  decided 
friends.  He  did  not  like  to  appear  in  the  day-time,  and  therefore 
^*  came  to  Jesus  by  night;"  but  it  would  have  been  to  his  honour 
openly  to  have  owned  the  cause  of  Christ. 

(3.)  He  came  to  Jesus  ior  instruction,  but  our  Lord  intimates  that 
instruction  was  not  all  he  needed;  he  must  be  "born  again,"  and 
could  not  receive  instruction  to  any  saving  purpose  without  it.  Herein 
lies  the  fitness  and  propriety  of  our  Lord's  answer.  The  plainest 
truths  are  full  of  darkness  to  an  unrenewed  mind,  because  they  can 
only  be  spiritually  discerned.  1  Cor.  ii.  14.  Nicodemus,  however,  was 
at  length  brought  to  receive  the  truth  in  love'  and  he  became  a  dis- 
ciple of  the  Lord  Jesus.  John  xix.  39. 

I.  Endeavour  to  explain  the  nature  of  the  change  mentioned  in  the 
text,  or  what  it  is  to  be  "  born  again." 

The   expression  is   figurative,  but  denotes  a  real   and   important 


l4d  NATURE  OF  REGENERaTIOW- 

change.  It  is  sometimes  called  a  being  "created  anew"  in  Christ 
Jesus;  being  "quickened  "  from  a  death  in  sin;  giving  a  "new  heart," 
and  putting  a  "right  spirit"  within  us;  being  called  out  of  "dark- 
ness," into  his  marvellous  "light;"  putting  off  the  "old  man,"  and 
putting  on  the  "  new  man,"  and  becoming  "  new  creatures  "  in  Christ 
Jesus.  By  these,  and  a  variety  of  similar  expressions,  this  great 
moral  change  is  denoted. 

(1.)  From  all  these  we  may  see,  that  it  means  something  more  than 
a  bare  reformation  of  conduct.  Such  language  as  that  in  the 

text  would  not  have  been  employed  to  express  a  mere  outward  change, 
for  that  may  take  place  without  any  renovation  of  the  heart. 
Besides,  Nicodemus  need  not  have  "marvelled,"  if  this  had  been  all; 
for  every  one  would  admit  that  some  sort  of  moralit}^  attaches  to  the 
profession  of  religion.  *"  Nor  does  it  appear  that  Nicodemus 

himself  needed  such  a  change  as  this.  He  was  a  "  pharisee,"  and 
therefore  had  to  boast  of  his  own  righteousness;  and  like  Paul,  as 
"  touching  the  law  he  was  blameless."  Neither  was  it  needful 

for  the  Holy  Spirit  to  produce  such  a  change  as  this,  for  it  might  exist 
without  his  special  influence,  and  has  existed  where  that  influence  is 
denied.  The  change  insisted  on  by  our  Lord  is  effected  by  the 

agency  of  the  Holy  Spirit:  it  is  therefore  an  internal  change  wrought 
upon  the  soul,  a  being  "  born  of  w^ater,  and  of  the  Spirit." 

(2.)  Nor  does  it  consist  merely  in  having  the  understanding  en- 
lightened, for  Nicodemus  was  possessed  of  some  religious  light,  and 
yet  he  must  "be  born  again."  There  may  be  a  great  deal  of 

light  in  the  head,  and  yet  the  heart  remain  the  same.  Many  are  en- 
lightened in  hearing  the  word,  and  yet  are  far  enough  from  being  "new 
creatures  in  Christ  Jesus."  They  are  still  estranged  from  the  life  of 
God,  and  from  tlie  power  of  religion,  notwithstanding  their  superior 
means  of  information.  Wherein  then  does  this  change  consist, 

and  what  is  it  to  "  be  born  again  ?" 

(3.)  To  be  "  born  of  the  Spirit "  consists  in  a  change  of  heart 
respecting  God,  and  the  things  of  God.  It  is  a  change  in  the  dis- 
position and  temper  of  the  mind,  or  the  turning  of  the  heart  to  God; 
a  change  in  the  judgment  and  affections,  effected  by  the  agency  of 
the  Holy  Spirit.  It  is  that  change  which  produces  repentance  and 
faith,  and  from  which  every  holy  exercise  of  the  mind  proceeds,  as 
streams  from  the  fountain,  and  as  branches  from  the  root. 

More  particularly — 

1.  To  be  born  again  is  to  have  the  image  of  God  restored  in  the 
soul,  and  to  be  created  anew  in  righteousness  and  true  holiness.  As 
in  our  natural  birth  we  are  made  to  bear  the  image  of  the  earthly,  so, 
in  this,  the  image  of  the  heavenly.  Man  was  once  in  the  image 

of  his  Maker ;  he  was  made  upright,  "  in  the  likeness  of  God  created 
he  him:"  but  that  image  was  defaced  by  sin,  and  totally  lost  by  the  fall. 
Man  in  his  original  state  was  what  he  ought  to  be;  his  under- 
standing was  all  light,  without  any  darkness  at  all;  his  will  was  all 
rectitude,  without  any  deviation  from  the  standard  of  truth;  his  affec- 


NATURE  OF  REGENERATION.  149 

tions  all  purity,  without  the  least  defilement,  and  his  heart  was  wholly 
on  the  side  of  God.  But  now  all  is  lost  and  gone,  and  we  are 

"  by  nature  children  of  wrath."  Regeneration  is  the  re-impression 
of  this  image  upon  us,  bearing  a  resemblance  to  the  moral  perfections 
of  God,  and  being  "  changed  into  the  same  image  from  glory  to  glory, 
as  by  the  Spirit  of  the  Lord.'' 

2.  Regeneration  is  the  commencement  of  a  new  life  in  the  soul, 
the  beginning  of  a  new  state  of  things.  It  is  to  become  "  new  crea- 
tures;" "  old  things  are  passed  away,  and  behold  all  things  are  become 
new,"  and  we  enter,  as  it  were,  into  a  new  world. 

(1.)  It  is  accompanied  with  a  new  set  oi  thoughts  and  sentiments, 
so  that  no  one  object  of  a  moral  kind  now  appears  in  the  same  light 
as  before.  All  the  views  and  prospects  of  the  mind  are  changed,  and 
we  begin  to  know  things  after  a  different  manner.  We  begin  to  have 
new  thoughts  of  ourselves  as  sinners,  and  of  Christ  as  the  Saviour; 
new  thoughts  of  God  and  his  righteous  government,  of  the  law  and 
of  the  gospel,  of  this  world  and  that  which  is  to  come.  Or  if  our 
thoughts  be  not  materially  altered  on  these  subjects,  generally,  we  are 
very  differently  affected  with  them,  and  feel  a  new  interest  in  them, 
unknown  to  ourselves  before. 

(2.)  It  is  accompanied  with  a  new  set  of  affections  and  attach- 
ments. We  had  hopes  and  fears,  joys  and  griefs,  pleasure  and  pain 
before;  but  now  they  are  derived  from  a  different  source.  We  have 
now  very  different  objects  of  desire  and  of  dread,  and  sources  of  plea- 
sure totally  unknown  before.  It  is  all  a  new  state,  and  a  new  world. 
"  The  Lord  hath  led  us  by  a  way  that  we  knew  not,  and  in  paths  that 
we  have  not  known."  Isai.  xlii.  16. 

(3.)  There  is  now  a  new  set  of  principles  and  motives.  If  wq 
attend  to  the  same  religious  duties  as  formerly,  yet  it  is  in  a  very 
different  manner.  The  same  things  which  before  were  burdensome^ 
are  now  delightful;  and  what  was  formerly  done  from  a  spirit  of  self- 
righteousness,  is  now  done  to  the  glory  of  God.  Fear  used  to  be  the 
impelling  motive,  now  it  is  love.  Before,  it  was  the  hope  of  being 
delivered  from  misery;  now  it  is  deliglit  in  the  thing  itself,  and  the 
service  of  God  is  desired  for  its  own  sake. 

(4.)  There  is  also  a  new  set  of  companions  and  associates.  We 
had  our  friends  and  attachments,  and  wSo  we  have  now;  but  they  are 
of  a  different  description.  We  are  no  longer  strangers  and  foreign- 
ers, but  fellow-citizens  with  the  saints,  and  of  the  household  of  God. 
The  righteous  are  now  the  excellent  of  the  earth,  in  whom  is  all  our 
delight.  *' 

These  are  some  of  the  leading  features  of  the  change  intended  in 
the  text.     Let  us  now  attempt, 

II.  An  improvement  of  the  subject. 

1.  Let  us  exatnine  ourselves,  and  what  we  know  of  this  change  in 
our  own  souls.  Are  we  conscious  that  some  such  change  has  passed 
upon  us  ?     Some  indeed  may  look  back  to  the  time  when  they  were 


150  NECESSITY  OF   REGENERATION. 

enemies  to  God  at  heart,  and  others  to  the  time  when  they  were 
in  a  state  of  indifiference  and  unconcern:  but  in  all  real  believers  there 
is  a  change  like  that  which  we  have  briefly  explained,  though  it  may 
be  more  or  less  evident  to  those  who  are  the  subjects  of  it. 

2.  We  learn  from  hence,  what  is  essential  to  true  religion^  and  to 
its  very  existence  in  the  soul.  It  is  in  vain  to  think  ourselves  Chris- 
tians, unless  we  are  born  again.  We  "  know  nothing  as  we  ought  to 
know''  without  this,  and  our  profession  is  a  mere  delusion. 

3.  We  see  to  whom  we  are  indebted  for  this  great  moral  change, 
even  to  the  Spirit  of  the  living  God,  who  "quickeneth  whom  he 
will."  Who  made  thee  to  differ?  and  what  hast  thou,  that  thou  hast 
not  received?  All  our  salvation  is  of  God,  from  the  foundation  to 
the  topstone  thereof,  "  Grace,  grace  unto  it," 


NECESSITY  OF  REGENERATION. 

Verily,  verily,  1  say  unto  thee,  Except  a  man  be  born  again,  he  cannot  see  the  king- 
dom of  God. — John  iii.  3. 

Having  explained  the  nature  of  the  change  intended;  that  it  does 
not  consist  in  a  mere  reformation  of  conduct,  or  in  the  understanding 
being  merely  enlightened,  but  in  an  inward  change  of  heart,  in  which 
we  are  made  to  bear  the  moral  image  of  God,  and  are  created  anew 
in  Christ  Jesus;  that  it  is  the  commencement  of  a  new  life,  accom- 
panied with  new  sentiments  and  affections,  new  principles  and  mo- 
tives of  conduct,  and  that  this  change  is  the  immediate  product  of  the 
Holy  Spirit; — our  business  now  will  be  to  consider. 

The  necessity  of  this  change,  or  why  we  must  be  born  again,  in 
order  to  our  seeing  the  kingdom  of  God. 

This  necessity  applies,  not  only  to  some,  but  to  all,  without  ex- 
ception, irrespective  of  our  former  state  or  character,  for  "  there  is  no 
respect  of  persons  with  God." 

Here  it  will  be  proper  to  consider  a  few  things  which  render  this 
change  of  heart  necessary. 

The  solemn  asseveration  of  our  Lord,  ought  indeed  of  itself  to  be 
sufficient  to  convince  us  of  its  absolute  necessity.  As  a  teacher  come 
from  God,  his  doctrine  must  be  true,  and  the  peculiarly  solemn  man- 
ner in  which  he  speaks  on  this  occasion,  is  deserving  of  special  re- 
gard. "  Verily,  verily,  I  say  unto  thee.  Except  a  man  be  born  again, 
he  cannot  see  the  kingdom  of  God." 

Other  considerations,  however,  may  be  added,  to  show  the  neces- 
sity of  this  change:  some  of  which  are  the  following — 

1.  The  depravity  of  human  nature  affords  abundant  evidence,  that 

"except  a  man  be  born  again,  he  cannot  see  the  kingdom  of  God." 

We  should  not  need  to  be  regenerated,  if  we  had  not  first 

become  degenerate;  if  not  wholly  ruined  by  sin,  we  should  not  need 

to  be  created  anew  and  born  again.     The  state  of  human  nature  is  like 


NECESSITY  OF  REGENERATION.  151 

the  house  infected  with  the  leprosy;  repairing  will  not  do  it,  it  must  be 
re-constructed.  "  That  which  is  born  of  the  flesh  is  flesh  :"  if  we  had 
any  good  thing  in  us,  we  need  not  be  "  created  in  Christ  Jesus  unto 
good  works."  If  not  "dead  in  trespasses  and  sins,"  and  beyond  the 
hope  of  recovery,  w^e  need  not  be  quickened  "  according  to  the  work- 
ing of  his  mighty  power,  which  he  wrought  in  Christ,  when  he  raised 
him  from  the  dead."  But  such  is  our  state  by  nature,  that  we  are 
"wholly  corrupt;"  "there  is  none  that  doeth  good,  no  not  one;" 
"  the  heart  is  deceitful  above  all  things,  and  desperately  wicked  ;"  all 
the  "  imaginations  of  the  thoughts  of  the  heart  are  evil,  only  evil,  and 
that  continually;"  "  the  carnal  mind  is  enmity  against  God,  not  being 
subject  to  his  law,  neither  indeed  can  be."  Such  is  our  moral 

condition,  and  while  it  continues  so,  we  cannot  see  the  kingdom  of 
God. 

2.  The  nature  of  the  heavenly  world  renders  this  change  necessa- 
ry. Flesh  and  blood  in  its  present  state,  cannot  "  inherit  the  king- 
dom of  God."  There  must  be  a  meetness,  before  we  can  be  made 
partakers  of  the  inheritance  of  the  saints  in  light,  and  such  a  meetness 
as  corresponds  with  the  nature  of  that  inheritance:  all  true  enjoyment 
arises  from  congeniality,  or  an  agreement  in  the  disposition  with  the 
object  to  be  enjoyed. 

(1.)  In  order  therefore  to  "see"  the  kingdom  of  God,  there  must 
be  a  spiritual  discernment.  All  the  objects  of  that  kingdom  are 
spiritual  and  holy,  and  cannot  be  known  but  by  a  spiritual  and  holy 
mind.  "  The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
God,  for  they  are  foolishness  unto  him;  neither  can  he  know  them, 
because  they  are  spiritually  discerned."  1  Cor.  ii.  14.  Man  is  wholly 
blind  to  the  equity  of  the  law,  and  to  the  grace  of  the  gospel;  he  sees 
no  glory  in  the  Lawgiver,  and  none  in  the  Saviour.  The  eyes  of  his 
understanding  must  be  enlightened  by  the  Spirit  of  wisdom  and  reve- 
lation, or  he  can  have  no  perception  of  the  moral  beauty  and  excel- 
lency of  heavenly  things.  Ephes.  i.  17,  18;  Matt.  xvi.  17. 

(2.)  To  "see  the  kingdom  of  God,"  we  must  have  a  spiritual 
taste,  a  holy  relish  for  divine  things,  otherwise  heaven  could  not  be 
a  place  of  enjoyment  to  us.  The  glory  and  happiness  of  the  future 
state  will  eminently  consist  in  a  delightful  and  profound  contempla- 
tion of  God's  perfections,  in  intimate  nearness  to  him,  and  in  having 
fellowship  with  the  Father,  Son,  and  Holy  Spirit.  But  "  what 

fellowship  hath  righteousness  with  unrighteousness;  and  what  com- 
munion hath  light  with  darkness?"  2  Cor.  vi.  14.  There  is  no  enter- 
ing into  the  kingdom,  no  enjoyment  of  its  bliss,  without  an  ardent 
relish  for  spiritual  and  holy  things.   1  John  i.  7. 

(3.)  The  heavenly  state  requires  a  disposition  for  holy  activity,  a 
heart  to  love  and  serve  the  Lord.  Though  the  redeemed  shall  cease 
from  their  present  labours  and  sufferings,  they  shall  not  be  unem- 
ployed, but  shall  "  serve  God  day  and  night  in  his  temple."  Heaven 
will  be  a  place  of  unbounded  activity:  "he  maketh  his  angels  spirits, 
and  his  ministers  a  flame  of  fire."    There  his  servants  shall  serve  him. 


152  THE  SERVICE  OF  GOD  ITS  OWN   REWARD. 

with  unwearied  zeal  and  assiduity.  But  how  totally  unfit  for 

all  this  is  man  in  his  unregenerate  state,  having  no  heart  for  God,  or 
for  holy  exercises;  and  to  whom  a  Sabbath  on  earth  is  wearisome! 
Either  heaven  must  cease  to  be  what  it  is,  or  the  sinner's  heart  must 
be  renewed. 

(4.)  There  requires  a  thirsting  and  a  longing  after  holiness,  not 
only  to  be  free  from  sin,  but  to  desire  it  as  the  perfection  of  bliss,  the 
very  essence  of  salvation.  But  the  holiness  of  that  world  would 

utterly  confound  the  sinner.  Isaiah,  when  he  had  only  a  vision  of 
the  Holy  One,  cried  out,  "  I  am  undone,  I  am  a  man  of  unclean  lips!" 
And  when  Peter  had  a  display  of  the  purity  and  glory  of  the  Saviour, 
he  exclaimed,  "  Depart  from  me,  0  Lord,  for  I  am  a  sinful  man." 
What  then  would  the  sinner  do?  He  might  have  some  relish 
for  a  Mahometan  paradise;  but  how  could  he  endure  the  effulgence 
of  bliss  and  purity  which  surrounds  the  throne  of  God  ? 

In  addition  to  the  nature  of  the  heavenly  state,  as  rendering  regene- 
ration necessary,  we  might  observe, 

3.  The  immutability  of  God  shows  that  such  a  change  is  indis- 
pensable. A  change  there  must  be  somewhere,  since  so  solemn  an 
asseveration  has  been  given;  and  if  it  cannot  be  in  him,  it  must  take 
place  in  us.  If  it  were  possible  that  the  nature  of  things  might  alter, 
or  that  God  should  cease  to  hate  evil  and  love  holiness,  a  sinner  might 
be  saved  without  any  change  of  heart:  otherwise  it  is  absolutely  and 
for  ever  impossible.  The  irrevocable  sentence  of  God  is,  "  There  shall 
in  no  wise  enter  into  it  any  thing  that  defileth,  or  that  worketh  abomi- 
nation:" but  man  is  all  uncleanness,  and  therefore  cannot  enter.  If 
on  earth  two  cannot  walk  together  except  they  are  agreed;  it  is 
impossible  that  a  holy  God  and  a  polluted  creature  should  dwell  to- 
gether in  heaven. 

How  utterly  vain  then  is  every  hope  of  salvation  without  regenera- 
ting grace;  and  how  needful  to  inquire  into  our  own  state  individually, 
and  how  we  stand  in  the  sight  of  God. 

The  reality  of  this  change  must  be  judged  of  by  its  effects,  and 
their  accordance  with  the  holy  Scriptures.   I  Peter  ii.  1 — 3. 


THE  SERVICE  OF  GOD  ITS  OWN  REWARD. 

Therefore,  my  beloved  brethren,  be  ye  steadfast,  unmoveable,  always  abounding  in 
the  work  of  the  Lord,  forasmuch  as  ye  know  that  your  labour  is  not  in  vain  in 
the  Lord. — 1  Corinthians  xv.  58. 

Many  of  the  Corinthians  who  appeared  to  embrace  the  gospel,  were 
afterwards  disposed  to  relinquish  some  of  its  leading  principles,  on  the 
ground  of  their  being  too  mysterious  for  belief,  and  they  could  not 
admit  what  they  were  unable  to  comprehend.  Too  much  of  the  same 
spirit  prevails  in  the  present  day;  it  is  now  too  common  to  hold  the 
doctrines  of  Christianity  with  a  loose  hand,  and  to  represent  religious 


THE  SERVICE  OF  GOD  ITS  OWN  REWARD.  153 

sentiments  as  of  little  consequence.  The  Scpiptures,  on  the 

contrary,  suppose  tliat  there  is  a  close  connexion  between  principle 
and  practice;  and  Paul,  after  having  fully  established  the  doctrine  of 
the  resurrection  and  a  future  state,  immediately  derives  from  it  the 
practical  inference  stated  in  the  text;  or,  that  the  doctrine  in  question 
affords  a  most  powerful  motive  to  diligence  and  perseverance  in  the 
work  of  the  Lord. 

I.  Explain  the  exhortation,  "always  abounding  in  the  work  of  the 
Lord.'' 

"  The  work  of  the  Lord  "  is  that  holy  and  sacred  employment  in 
which  all  his  servants  are  engaged,  and  which  is  intended  to  promote 
his  kingdom  and  glory  in  the  world.  It  is  true,  all  are  not  engaged 
in  the  same  department;  some  plant,  and  others  water;  some  break  up 
the  fallow  ground,  and  others  cast  in  the  precious  seed;  some  labour 
at  home,  and  others  abroad.  In  the  church  of  God  there  is  a  variety 
of  gifts  to  profit  withal;  some  preach,  and  others  hear;  some  employ 
their  influence,  some  their  property,  and  others  their  talents.  But  all 
are  serving  the  same  Master,  and  seeking  to  promote  the  same  great 
design.  Whatever  contributes  to  the  cause  of  truth  and  righteous- 
ness, that  is  the  work  of  the  Lord;  and  is  to  be  the  business  of  our 
lives  in  whatever  station  we  are  placed. 

But  it  is  not  sufficient  merely  to  engage  in  the  Lord^s  service;  we 
are  required  to  "abound"  in  it,  and  "always"  to  abound.  Those 
who  preach  the  word  are  commanded  to  be  "  instant  in  season  and 
out  of  season,  to  rebuke  and  exhort  with  all  longrsuffering  and  doc- 
trine." Those  who  hear  are  to  take  heed  how  and  what  they  hear^ 
and  to  "  give  the  more  earnest  heed,  lest  at  any  time  they  should  let 
it  slip."  Those  who  pray  are  to  "  pray  always,  without  ceasing,  with 
all  prayer  and  supplication,"  Those  who  have  influence,  property^ 
or  talents  of  any  kind,  are  to  employ  them  as  "good  stewards  of  the 
manifold  grace  of  God:"  and  "  whatsoever  our  hands  find  to  do^  we 
are  to  do  it  with  all  our  might."  Rom.  xii.  6 — IL 

More  particularly — 

I.  To  be  "always  abounding  in  the  w^ork  of  the  Lord/*  let  us  be* 
ware  of  resting,  contented  wdth  present  attainments.  If  we  have 
set  out  in  the  ways  of  God,,  let  it  be  our  great  concern  to  be  going  for- 
ward, and  to  hold  out  to  the  end.  Let  us  not  only  begin  well,  but  go* 
on  till  God  shall  say  at  last, "  Well  done,  good  and  faithful  servant." 
One  part  of  our  work  will  consist  in  searching  into  the  mind 
of  God  in  his  word ;  and  here  is  still  much  room,  for  us  to  be  going  on^ 
It  is  but  little  we  know  at  present;  vast  treasures  of  wisdom  and 
knowledge  are  still  unexplored,  and  the  utmost  diligence  and  zeal  is 
still  required.  Another  part  of  our  work  consists  in  keeping, 

our  own  vineyard,  and  watching,  over  our  own  hearts ;  and  there  is 
still  much  to  be  done  in  a  way  of  self-denial,  in  mortifying  the  deeds- 
of  the  body,  and  weakening  the  power  of  indwelling  sin.  We 

must  also  endeavour  to  recommend  the  Saviour  to  others,. and  to  n^ake; 
VOL.  IL — %Q 


154  THE  SERVICE  OF  GOD  ITS  OWN  REWARD. 

known  his  salvation.  And  are  there  not  many  opportunities  of  doing 
good  to  the  souls  of  men,  and  of  promoting  the  glory  of  God;  oppor- 
tunities which  we  are  required  to  seize  and  to  improve? 

2.  To  be  *' always  abounding  in  tlie  work  of  the  Lord,"  let  us  be- 
ware of  being  drawn  aside  by  the  numberless  temptations  which 
surround  us,  or  of  being  deterred  by  the  difficulties  that  may  be 
thrown  in  our  way.  As  there  are  many  things  that  hinder  us  in  en- 
tering upon  this  work,  so  there  are  many  to  induce  us  to  forsake  and 
to  give  it  up.  If  we  follow  up  the  work  of  the  Lord,  we  must  be 
willing  to  make  some  sacrifices,  and  to  relinquish  every  other  work 
that  is  inconsistent  with  it.  The  works  of  the  flesh  especially  must 
be  given  up,  if  we  would  abound  in  this  work,  together  with  the 
pleasures  and  vanities  of  the  present  world.  Perhaps  also  we  must 
"both  labour  and  suffer  reproach,"  as  many  have  done  before  us:  but 
it  will  be  well  in  this  case  to  remember  the  answer  of  Nehemiah  and 
Ezra  to  the  enemies  of  Israel.  Neh.  vi.  3. 

II.  The  motive  liere  presented;  "forasmuch  as  ye  know  that  your 
labour  is  not  in  vain  in  the  Lord." 

1.  "The  work  of  the  Lord  is  honourable  and  glorious."  Psal.  cxi. 
3.  It  is  such  as  reflects  the  highest  honour  upon  those  who  are  en- 
gaged in  it.  Paul  and  David  both  gloried  in  serving  so  good  a  Master, 
and  even  angels  find  their  bliss  in  being  "ministering  spirits  to  the 
heirs  of  salvation." 

2.  The  work  will  be  followed  with  an  infinite  reward.  The  re- 
surrection to  eternal  life  ensures  this,  and  a  blessed  immortality  is  be- 
fore us.  "  God  is  not  unrighteous  to  forget  our  work  of  faith  and  labour 
of  love,"  but  w^ll  cause  it  to  be  written  in  the  book  of  his  remem- 
brance. Heb.  vi.  10;  Mai.  iii.  16,  17.  It  is  also  attended  with 
present  recompense:  he  that  labours  in  this  vineyard  shall  eat  the  fruit 
thereof,  and  "  the  pleasure  of  the  Lord  shall  prosper  in  his  hand." 
Matt.  xix.  28,  29. 

3.  The  more  we  abound  in  this  work,  the  more  delightful  it  will 
become.  Gracious  habits  are  like  other  habits;  they  are  strengthened 
by  exercise.  The  more  we  indulge  in  sin,  the  more  we  may;  and 
the  more  we  do  for  God,  the  more  we  may.  The  more  we  are  given 
to  prayer,  the  more  we  shall  desire  to  pray;  and  the  less  we  engage 
in  it,  the  less  we  shall  be  inclined,  till  we  may  almost  feel  disposed  to 
live  without  it.  It  is  the  same  with  every  other  holy  duty;  and  there- 
fore it  is  of  the  greatest  importance  to  be  "always  abounding  in  the 
Work  of  the  Lord." 

4.  Tim,e  is  short,  and  there  is  great  danger  that  much  of  our  work 
will  be  left  undone.  Our  blessed  Lord  was  the  only  one  who  could 
truly  say,  "I  have  finished  the  work  which  thou  gavest  me  to  do." 
The  most  diligent  and  faithful  of  his  servants  come  far  behind;  and 
when  they  have  done  all,  they  are  but  "  unprofitable  servants." 

How  necessary  to  inquire,  what  are  we  about;  and  whom  do  we 
serve!  The  Master  will  soon  come  to  reckon  with  us;  and  "blessed 
is  that  servant,  whom  his  Lord,  when  he  cometh,  shall  find  so  doing." 
i4uke  xii.  43. 


(  155  ) 
ENCOURAGEMENTS  TO  PRAYER. 

If  ye  abide  in  me,  and  my  words  abide  in  you,  ye  shall  ask  what  ye  will,  and  it  shaH 
be  done  unto  you. — John  xv.  7. 

It  was  the  great  design  of  our  Lord  at  this  time  to  strengthen  the 
hearts  of  his  disciples  :  for  this  purpose  he  told  them  whither  he  was 
going,  and  the  reason  why:  ch.  xiv.  2;  xvi.  7.  Previously  to  his  de- 
parture he  was  concerned  to  prepare  the  way  for  a  future  communi- 
cation with  his  sorrowful  disciples,  and  informs  them  in  the  text  by 
what  means  it  is  to  be  preserved.  Prayer  is  here  encouraged  by  the 
promise  that  we  shall  have  whatsoever  w^e  may  ask,  on  the  condition 
that  we  keep  up  a  close  and  intimate  union  with  the  Saviour. 

I.  Notice  the  things  to  which  the  promise  is  made:  "If  ye  abide  in 
me,  and  my  words  abide  in  you." 

1.  It  is  here  supposed  that  in  order  to  our  having  access  to  God,  we 
must  be  in  Christ  Jesus ^  or  united  to  him  as  the  branch  in  the  vine; 
and  this  is  by  believing  on  his  name.  Great  stress  is  laid  upon 
this  in  the  Scriptures:  "he  that  hath  the  Son  hath  life,  but  he  that 
hath  not  the  Son  of  God  hath  not  life."  To  be  spiritually  united  to 
the  Lord,  and  to  be  of  one  heart  with  him,  is  that  which  gives  us  an 
interest  in  all  his  blessedness.  1  Cor.  i.  30;  Ephes.  i.  7. 

2.  The  union  must  be  abiding:  "  if  ye  abide  in  me,  and  my  words 
abide  in  you."  Some  were  in  Christ  Jesus  by  a  mere  profession, 
like  Judas,  who  did  not  abide,  but  were  taken  away,  like  a  withered 
branch.  Those  who  have  "  no  root  in  themselves,"  turn  aside  "when 
temptations  and  persecutions  arise,  and  by  and  by  they  are  offended;" 
but  it  is  not  so  with  real  Christians,  for  they  abide  in  him.  Others 
turn  aside  when  the  example  is  given,  and  cleave  to  Christ  no  longer; 
but  real  believers  can  never  leave  nor  forsake  him.  John  vi.  68. 

3.  The  union  must  be  mutual:  not  only  must  we  abide  in  Christ, 
but  his  truth  also  must  abide  in  us;  and  thus  there  is  a  mutual  interest 
and  indwelling  between  Christ  and  his  people,  as  in  ver.  4.  His 
words  abiding  in  us  is  one  of  the  modes  by  which  true  believing  is 
expressed;  it  is  receiving  the  truth  in  love,  and  retaining  the  love  of 
it  to  the  end  of  life.  To  the  unbelieving  Jews,  our  Lord  said,  "My 
word  hath  no  place  in  you:"  they  could  not  receive  his  doctrine,  for 
their  hearts  were  utterly  averse.  John  viii.  37.  But  Christ's  dis- 
ciples did  receive  it:  and  where  his  truth  is  cordially  embraced  it  will 
become  "a  well  of  water,  springing  up  to  everlasting  life."  Johnxvii.  8. 

II.  The  promise  itself,  or  the  connexion  there  is  between  Christ's 
words  abiding  in  us,  and  our  prevalence  in  prayer.  "Ye  shall  ask 
what  ye  will,  and  it  shall  be  done  unto  you." 

1.  The  dwelling  of  the  truth  in  us  is  that  which  denominates  us 

Christians,  or  real  believers,  and  this  is  essential  to  acceptable  prayer. 

Without  this  there  can  be  nothing  good  in  us  or  done  by  us,  for 

without  union  and  communion  with  the  Saviour  we  can  do  nothing, 

ver.  5.    Without  faith  in  him  we  have  no  interest  in  his  mediation, 


156  SALVATION  FROM  THE  WRATH  TO  COME. 

none  in  his  intercession,  for  he  offers  only  "  the  prayers  of  the  saints.'^ 
Rev.  viii.  3. 

2.  If  Christ's  words  abide  in  us,  they  will  impart  a  spirit  of  prayer, 
and  teach  us  what  to  pray  for  as  we  ought.  It  is  by  imbibing 
the  doctrines  of  the  gospel,  that  we  are  made  to  see  and  feel  our  weak- 
ness and  unworthiness.  The  gospel  leaves  the  sinner  nothing  to  glory 
in,  but  abases  him  in  the  dust;  and  if  we  approach  God  acceptably,  it 
must  be  in  this  way  only.  If  Christ's  words  abide  in  us,  we  shall  be 
filled  with  humility,  and  all  our  pleadings  will  be  founded  on  the  mercy 
promised  for  his  sake.  Heb.  iv.  16. 

3.  If  Christ's  words  abide  in  us,  they  will  inspire  us  with  holy  con- 
fidence in  God's  mercy  and  truth,  and  so  render  us  importunate  and 
successful  in  prayer.  This  is 'Hhe  Spirit  of  adoption"  which  is 
given  to  those  who  are  "  the  sons  of  God,"  and  this  it  is  that  enables  us 
to  offer  the  prayer  of  faith,  which  never  fails  of  success.  Hence  when 
Moses  interceded  for  Israel,  he  pleaded  the  promise  and  faithfulness  of 
God,  and  his  prayer  was  answered,  for  God  will  always  hear  the  prayer 
of  faith.  Exod.  xxxii.  10 — 14.  When  Solomon  pra37ed  for  the  people 
of  Israel,  that  God  would  do  and  forgive,  his  plea  was  founded  on  the 
covenant  of  promise,  and  his  prayer  was  heard.  1  Kings  viii.  25. 
Hezekiah  did  the  same,  and  was  successful.  Isai.  xxxvii.  14.  The 
apostles  pleaded  the  name  of  Jesus,  and  this  must  be  all  our  plea. 
Acts  iv.  30. 

4.  If  the  words  of  Christ  abide  in  us,  they  will  regulate  all  our  de- 
sires, so  that  being  kept  from  asking  amiss,  or  what  is  contrary  to  the 
will  of  God,  we  may  "  ask  what  we  will,  and  it  shall  be  done  unto  us." 

The  words  of  Christ  not  only  give  a  spjrit  of  prayer,  but  teach 
ius  how  to  pray,  and  to  ask  for  what  is  most  acceptable  in  the  sight  of 
God ;  and  then  we  may  know  that  we  have  the  petitions  that  we  desired 
of  him.   1  John  v.  14,  15. 

(1.)  Learn  from  hence  the  importance  of  receiving  and  loving  the 
truth,  as  it  is  in  Jesus.  If  we  are  indifferent  to  that,  we  shiill  be  cold 
and  indifferent  to  prayer.  Hence  those  who  reject  the  gospel  do  not 
pray  at  all,  nor  those  who  do  not  believe.  Some  there  are  who  once 
were  praying  men,  but  having  given  up  the  words  of  Christ,  and  gone 
into  some  false  system  of  religion,  they  have  given  up  prayer  alto- 
gether. 

(2.)  The  reason  why  the  prayers  even  of  good  men  are  not  7nore 
jsuccessful  is,  that  we  do  not  drink  sufficiently  into  the  spirit  of  the 
jgospel,  and  therefore  have  not  the  spirit  of  adoption.  More  faith 
would  render  us  more  fervent,  and  more  successful. 


SALVATION  FROM  TPIE  WRATH  TO  COME. 

And  to  wait  for  liis  Son  from  heaven,  whom  he  raised  from  the  dead,  even  Jesus,  who 
delivered  us  from  the  wrath  to  come. — 1  Thessalonians  i.  10. 

The  great  and  leading  truths  of  the  gospel  are  like  daily  bread; 
^>py  are  what  we  must  live  upon,  and  inwardly  digest.     Hence  it  is 


SALVATION  PROM  THE  WRATH  TO  COME.  157 

that  we  often  need  to  have  our  minds  stirred  up  by  way  of  remem- 
brance, though  we  know  these  things  already,  and  have  frequently 
heard  them  before. 

The  passage  now  in  view  is  highly  interesting,  and  presents  us  with 
three  things  particularly  worthy  of  noti-ce;  namely,  our  exposedness  to 
wrath-^our  deliverance  by  the  mediation  of  Christ — and  the  motives 
from  thence  arising  to  wait  for  his  second  coming. 

I.  Our  exposedness  to  divine  wrath,  even  the  wrath  to  come. 

1.  This  affecting  truth  reminds  us  that  we  are  guilty^  and  that  by  sin 
we  have  incurred  the  displeasure  of  God;  otherwise  there  would  have 
been  no  wrath.  But  we  are  now  "by  nature  children  of  wrath,'^ 
"a  seed  of  evil  doers,"  and  all  the  curses  of  the  law  stand  against  us. 

As  we  have  grown  up  to  maturity  we  have  multiplied  trans- 
gression, adding  iniquity  unto  iniquity;  and  the  nature,  the  number, 
the  aggravations  of  our  sins,  have  inflamed  the  wrath  of  God  still 
more  against  us.  Also  since  we  have  known  the  Lord,  our 

sins  have  been  still  increasing,  and  have  rendered  us  still  more  liable 
to  WTath :  and  "  if  thou,  Lord,  shouldst  mark  iniquity,  0  Lord,  who 
shall  stand.?" 

2.  The  wrath  to  which  we  are  exposed  is  of  all  others  the  most 
dreadful,  because  it  is  the  wrath  of  Almighty  God.  "  The 
wrath  of  a  king  is"  said  to  be  "as  the  roaring  of  a  lion,"  and  the 
wrath  of  one  man  or  of  one  nation  against  another  is  dreadful ;  but  all 
this  is  as  nothing  to  the  wrath  and  vengeance  of  God.  We  some- 
times dread  the  wrath  of  men  more  than  we  need  to  do;  but  here  our 
deepest  apprehensions  come  infinitely  short  of  the  reality.  "Who 
knoweth  the  power  of  thine  anger?  Even  according  to  thy  fear,  so 
is  thy  wrath."     Psal.  xc.  11;  Heb.  x.  30,  31. 

3.  "Wrath  to  come"  implies  a  reservation  of  wrath,  hereafter  to 
be  inflicted.  There  is  some  wrath  in  this  world,  and  a  mix- 
ture, of  it  is  found  in  all  our  sorrows  and  afiiictions;  and  upon  the 
wicked  especially  it  is  often  poured  out  with  fury,  as  upon  the  Jew- 
ish nation.  1  Thess.  ii.  16.  But  the  full  infliction  of  God's 
displeasure  is  "  reserved  for  the  day  of  wrath,  and  of  endless  perdi- 
tion." It  is  like  a  cloud  which  has  been  gathering  before  the  storm, 
and  which  will  burst  the  heavier  at  last. 

4.  "  Wrath  to  come  "  may  also  denote  its  eternal  duration. 

It  will  always  be  "wrath  to  come,"  and  when  eternal  ages  have 
passed  away  it  will  be  still  the  same.  The  gulf  of  perdition  is  im- 
passable, "a  lake  of  fire  which  burneth  for  ever  and  ever." 
This  consideration,  connected  with  the  immortality  of  our  being, 
renders  our  salvation  of  infinite  moment;  and  deliverance  from  the 
wrath  to  come  is  the  most  stupendous  of  all  possible  events.  "  What 
will  a  man  give  in  exchange  for  his  soul;  or  what  will  it  profit  him 
if  he  should  gain  the  whole  world,  and  lose  his  own  soul  ?" 

II.  Our  deliverance  from  this  wrath,  by  Jesus  the  Son  of  God. 

There  are  two  or  three  things  pertaining  to  this  deliverance,  which 
should  never  be  overlooked — . 


158  SALVATION  FROM  THE  WRATH  TO  COME. 

1.  As  it  respects  the  lawgiver,  it  is  highly  honourable,  being  effected 
in  a  way  that  is  perfectly  consistent  with  all  the  claims  of  justice  and 
of  truth.  It  is  one  of  the  great  peculiarities  of  the  gospel, 
that  it  brings  "glory  to  God  in  the  highest/^  while  it  proclaims 
"peace  on  earth,  and  good  will  to  men."  "Father,  glorify  thy 
name,"  was  the  language  of  the  suffering  Redeemer;  and  he  did  glo- 
rify it,  in  providing  such  a  substitute  for  us.  God  can  now  be  "just, 
and  yet  the  justifier  of  him  that  believeth  in  Jesus."  Rom.  iii.  25,  26» 

If  we  had  been  "delivered  from  the  wrath  to  come"  with- 
out the  intervention  of  a  Mediator,  there  might  have  been  some  grace 
in  it,  but  no  justice,  for  the  law  would  have  been  dishonoured,  and 
the  government  of  God  impeached.  But  Christ  hath  delivered  us, 
not  by  breaking  open  the  prison  doors,  and  setting  us  free,  but  by 
paying  the  ransom  price,  and  satisfying  the  demands  of  justice  on 
our  behalf.  "  He  hath  redeemed  us  from  the  curse  of  the  law,  by 
being  made  a  curse  for  us." 

2.  In  regard  to  the  Saviour,  he  delivered  us  at  an  infinite  expense, 

"  He  who  was  rich_,  for  our  sakes  became  poor,  that  we 
through  his  poverty  might  be  rich."  "He  who  was  in  the  form  of 
God,  took  on  him  the  form  of  a  servant,  and  made  himself  of  no  re- 
putation, but  humbled  himself  unto  death,  even  the  death  of  the 
cross."  Our  redemption  was  effected  by  Christ's  coming  into  our 
place,  "  bearing  our  griefs,  and  carrying  our  sorrows."  He  was  made 
under  the  law,  under  the  curse,  and  endured  the  wrath  of  God  in  our 
stead ;  he  came  under  the  power  of  death,  and  descended  into  the 
grave,  that  he  might  deliver  us  from  going  down  to  the  pit. 
His  infinite  dignity  made  all  this  wonderful,  and  his  love  in  giving 
himself  for  us  will  be  the  wonder  of  eternal  ages,  "  even  Jesus  who 
delivered  us  from  the  wrath  to  come." 

3.  In  reference  to  ourselves,  this  deliverance  is  full  and  free,  and 
everlasting.  Salvation  is  perfect  and  complete  in  all  its  parts, 
iflnd  nothing  can  be  added  to  it.  It  is  a  salvation  from  all  sin,  and 
from  all  misery,  extending  to  the  uttermost  of  our  need,  and  to  every 
case  of  extremity.  The  salvation  is  also  as  free  as  it  is  full 
and  complete.  If  we  could  have  conceived  of  such  a  gift,  or  could 
have  asked  for  it,  there  would  be  grace  unspeakable  in  its  bestow- 
ment:  but  the  Saviour  came  unasked  and  undesired,  and  "  in  his  love 
and  in  his  pity  he  redeemed  us."  Or  if  our  sins  had  all  been  past 
when  he  came  to  lay  down  his  life  for  us,  there  might  have  been  some 
extraneous  motive ;  but  it  was  when  we  were  yet  without  strength, 
and  "while  we  were  yet  enemies,  that  Christ  died  for  us."  Rom.  v. 
6 — 8.  He  hath  likewise  "saved  us  with  an  everlasting  sal- 
vation," and  obtained  "eternal  redemption  for  us."  "There  is  no 
more  wrath,  no  more  curse;  and  those  who  believe  in  him  shall  never 
come  into  condemnation."  John  v.  24;  Rom.  viii.  1. 

III.  The  motives  arising  from  this  subject,  to  our  waiting  for  the 
/second  coming  of  Christ. 

The  coming  of  Christ  to  judgment  would  be  an  object  of  dread, 


\ 


159 

rather  than  of  desire,  were  it  not  for  the  important  truth  recorded  in 
the  text;  for  that  will  be  the  time  when  the  wrath  of  God  will  burst 
forth  in  all  its  fury.  But  if  Jesus  hath  already  delivered  us  from  it, 
his  final  advent  becomes  an  object  of  intense  desire. 

1.  Because  he  will  then  appear  as  the  Saviour,  "even  Jesus,  who 
delivered  us  from  the  wrath  to  come.''  He  will  come  to  pro- 
claim the  jubilee,  to  raise  the  bodies  of  his  saints,  to  acquit  them  at 
his  bar,  and  give  them  an  abundant  entrance  into  his  everlasting  king- 
dom. He  will  come  without  sin  unto  salvation,  and  will  give  a 
crown  of  righteousness  to  all  them  that  love  his  appearing. 

2.  He  will  come  to  put  an  end  to  the  empire  of  sin,  and  com- 
pletely to  destroy  the  works  of  the  devil.  The  foundation  of 
this  was  laid  in  his  sufferings  on  the  cross,  by  his  resurrection  from 
the  dead,  and  the  progress  of  his  gospel;  but  the  consummation  of  all 
will  be  at  his  second  coming,  when  he  will  "  create  new  heavens  and 
a  new  earth  wherein  dwelleth  righteousness."  Hence  the  coming  of 
the  Lord  Jesus  is  an  object  of  intense  desire,  not  only  to  all  his  people, 
but  to  the  whole  creation.  Rom.  viii.  22,  23. 

How  important  then  to  be  prepared  for  this  event,  to  be  disengaged 
from  the  present  world,  to  be  diligent  in  holy  duties,  and  to  be  found 
in  a  waiting  posture  for  the  coming  of  the  Lord! 

What  a  motive  to  patience  under  injuries,  knowing  that  "the 
coming  of  the  Lord  dravveth  nigh!"  and  for  humility  and  resignation 
under  his  mighty  hand,  seeing  that  in  a  little  time  he  will  wipe  away 
the  tears  from  all  faces. 

How  needful  to  examine  ourselves,  and  see  that  we  truly  believe 
in  his  holy  name,  and  have  fled  to  him  for  refuge;  otherwise  liis  being 
a  Deliverer  "from  the  wrath  to  come"  will  be  of  no  avail.  Only 
those  who  are  found  in  him  will  be  safe;  the  unbeliever  is  still  under 
the  curse,  and  without  a  place  of  refuge. 


THE  UNBELIEVER'S  CONTEMPT  OF  CHRIST. 

We  know  that  God  spake  unto  Moses:  as  for  this  fellow,  we  know  not  from  whence- 

he  is. — John  ix.  29. 

A  MOST  interesting  account  is  here  given  of  the  cure  of  a  blind 
man,  who  puzzled  and  confounded  the  unbelieving  Jews  by  the  force 
of  his  testimony  in  favour  of  Jesus.  Like  many  other  unbelievers, 
they  attempt  to  deride  what  they  are  unable  to  confute;  and  while 
they  pretend  to  reverence  the  authority  of  Moses,  they  pour  the 
utmost  contempt  upon  the  Saviour. 

I.  Examine  the  reason  they  give  for  rejecting  Christ. 

What  they  say  of  Moses  is  very  true:  "God  spake  unto  him." 
He  appeared  to  him  in  the  burning  bush,  and  gave  him  a  commission 
to  redeem  his  people.  The  Lord  also  stood  by  him  while  contending 
with  Pharaoh  to  let  Israel  go,  he  wrought  many  signs  and  wonders. 
in  Egypt  by  his  hand,  became  his  guide  through  the  wilderness,  and 


160  THE  unbeliever's  CONTEMPT  OF  CHRIST. 

spoke  with  him  face  to  face  on  Mount  Sinai.  He  likewise  gave  him 
the  law  on  two  tables  of  stone,  and  the  whole  of  the  ceremonial  for 
the  people  of  Israel.  The  statement  therefore  is  true,  that  God  spake 
by  Moses. 

But  the  contrast  they  draw  between  Moses  and  Christ,  is  full  of 
wickedness  and  enmity — 

1.  Notice  their  insinuation,  as  if  Moses  and  Christ  were  at  va- 
riance, though  in  truth  they  were  not.  Moses  was  a  believer 
in  Christ,  and  wrote  of  him,  and  esteemed  even  "the  reproach  of 
Christ  greater  riches  than  the  treasures  in  Egypt."  Moses  foretold 
the  coming  of  Christ,  his  character  and  work,  and  Christ  was  the 
great  fulfiller  of  his  law.  Nothing  therefore  could  be  more  deroga- 
tory to  both,  than  to  represent  them  as  hostile  to  each  other. 

2.  Their  affected  ignorance  of  Christ :  "  We  know  not  from 
w^hence  he  is."  Had  they  wished  to  be  made  acquainted 
with  the  evidences  of  his  mission,  they  might  have  known  "  whence 
he  is,"  and  w^hat  are  his  claims  to  divine  authority,  as  easily  as  they 
could  demonstrate  the  mission  of  their  prophet  and  lawgiver.  Did 
Moses  attest  his  mission  by  miracles?  So  did  Christ,  and  by  mira- 
cles of  mercy,  instead  of  those  of  judgment  and  fiery  indignation. 

Such  was  the  argument  of  the  poor  blind  man:  "Why 
herein  is  a  marvellous  thing,"  said  he,  "that  ye  know  not  from 
whence  he  is,  and  yet  he  hath  opened  mine  eyes:"  ver.  30. 
Again:  did  Moses  teach  the  way  of  God  in  truth?     So  did  Christ. 
Still  more,  he  taught  the  way  of  salvation.  The  unreasona- 

bleness and  perverseness  of  these  unbelievers  is  such  as  no  argument, 
no  evidence  can  satisfy.  They  sometimes  object  to  Christ  because 
they  did  not  know  whence  he  is,  and  at  others,  because  they  did 
know  whence  he  is.  John  vii.  27.  Such  is  the  blinding  and  harden,- 
ing  nature  of  unbelief. 

3.  Their  utter  contempt  of  Christ:  "As  to  this  fellow,"  we- 
know  not  whence  he  i&.  Well  might  the  prophet  say,  "He 
was  despised  and  rejected  of  men,  one  whom  the  nation  abhorred ;" 
nor  was  it  the  least  part  of  our  Lord's  humiliation,  that  he  submitted 
to  such  treatment  for  our  sakes.  But  "  behold,  all  they  that  are  in- 
censed against  thee  shall  be  confounded,  they  shall  be  as  nothing; 
and  they  that  strive  with  thee  shall  perish."  Isai.  xli.  11. 

n.  Observe  the  preference  which  wicked  men  show  to  the  right- 
eous dead,  in  comparison  of  the  righteous  who  are  living. 

"  We  know  that  God  spake  unto  Moses,"  said  they,  and  "  we  are 
Moses'  disciples."  But  Moses  himself  was  set  at  naught  in  his  own 
day,  as  well  as  Jesus;  and  their  forefathers  conspired  against  hrm  and 
against  Aaron,  as  they  themselves  did  "against  the  Lord  and  his 
Anointed."  The  prophets  also  met  with  similar  treatment.  Elijah, 
Jeremiah,  and  Amos  were  all  contemned  and  persecuted;  but  when 
dead,  the  "  Pharisees  and  hypocrites  build  the  tombs  of  the  prophets, 
and  garnish  the  sepulchres  of  the  righteous."  Matt,  xxiii.  29. 


THE  unbeliever's  CONTEMPT  OF  CHRIST.  161 

It  has  been  the  same  with  popery,  as  with  corrupted  Judaism:  they 
canonized  and  worshipped  dead  saints,  and  murdered  living  ones. 
Formalists  in  our  own  day  praise  Christ  and  his  apostles, 
but  hate  those  who  preach  and  live  as  they  did,  and  walk  in  their  steps. 
They  also  admire  and  extol  the  martyrs,  but  deride  the  man  who 
suflfers  loss  for  Christ's  sake,  or  discovers  any  zeal  in  his  righteous 
cause.  They  likewise  commend  the  reformers  of  latter  times,  but 
cannot  endure  their  doctrine,  nor  those  who  follow  their  example. 
And  how  is  all  this  to  be  accounted  for?     Why, 

1.  Time  gives  a  sanction  to  things,  which  at  first  were  either 
condemned,  or  but  little  regarded.  Departed  goodness  is 
often  admired  where  it  is  not  loved,  and  those  who  go  with  the 
multitude  will  join  in  the  general  commendation.  It  is  commonly 
thought  right  to  speak  well  of  Christ,  as  it  is  more  congenial  with 
the  prevailing  sentiment  of  the  day,  especially  among  the  moral  and 
respectable  pant  of  the  community;  and  therefore  men  will  do  it, 
whatever  be  their  aversion  to  the  true  spirit  of  Christianity. 

2.  The  carnal  mind  loves  a  dead  religion  heller  than  a  living 
one.  Men  have  no  objection  to  acknowledge  a  God,  but  he 
must  be  without  any  living  authority,  and  not  interfere  with  the  con- 
cerns of  the  present  world.  They  have  no  objection  to  his  own  laws, 
as  they  are  written  in  the  bible,  but  they  must  not  be  brought  into 
operation,  or  hold  men  accountable  for  their  conduct.  Neither  have 
unbelievers  any  objection  to  great  and  good  men  when  they  are  dead, 
and  can  no  longer  reprove  them;  on  the  contrary,  they  will  often 
pay  involuntary  respect  to  their  memory,  though  while  living  they 
took  little  or  no  notice  of  their  virtues,  except  to  treat  them  with 
contempt.  The  reason  is,  it  requires  no  sacrifice  to  admire  and  com- 
mend the  righteous  dead;  but  to  be  attached  to  the  living,  and  to 
imitate  their  example,  is  to  be  identified  with  them,  and  become  a 
follower  of  Christ. 

(I.)  We  may  learn  from  hence  what  true  religion  is,  namely,  the 
opposite  of  what  was  insinuated  by  these  unbelieving  Jews.  It  does 
not  divide  Christ  and  his  servants,  the  Lawgiver  and  the  Saviour;  it 
teaches  us  to  believe  in  Moses,  and  in  Christ  also;  and  that  system 
only  is  true,  which  harmonizes  alike  with  law  and  gospel.  The  an- 
cient Pharisees  opposed  Moses  to  Christ,  and  modern  theorists  oppose 
Christ  to  Moses. 

(2.)  We  see  what  are  the  evidences  of  our  having  embraced  the  truth, 
and  become  the  subjects  of  renewing  grace.  Personal  religion  is  a 
living  principle  within  us,  it  loves  a  living  God,  and  delights  in  the 
living  oracles.  It  is  a  life  of  faith  and  love;  it  teaches  us  to  find  out 
Christ's  followers,  and  to  love  them. 

(3.)  The  reason  why  men  are  ignorant  of  the  nature  of  religion, 
is  because  they  have  no  desire  to  know  it.  These  unbelieving  Jews 
alleged  that  they  knew  nothing  of  Christ,  or  from  whence  he  came: 
but  why  did  they  not  know?  He  was  "  daily  teaching  in  the  temple," 
and  in  secret  he  said  nothing. 

VOL.  II.— 21  ^ 


163  DESIRABLENESS  OP  EARLY  flEtt. 

(4.)  There  will  come  a  time  when  those  who  know  Christ  and  his 
followers  shall  be  known  and  approved  of  him,  and  when  those  who 
knew  him  not  shall  be  banished  from  his  presence  for  ever.  2  Thess. 
i.  8,  9. 

DESIRABLENESS  OF  EARLY  PIETY. 

My  son,  if  thine  heart  be  wise,  my  heart  shall  rejoice,  even  mine. — Proverbs  xxiii.  15. 

Under  the  endearing  character  of  a  ^'  son/'  the  wise  man  addresses 
the  rising  generation  in  his  time,  and  expresses  his  paternal  solicitude 
for  their  spiritual  welfare.  Ministers  of  the  gospel  may  likewise  adopt 
this  language,  so  eminently  fitted  to  the  lips  of  a  pious  parent. 

The  text  leads  to  two  remarks — that  true  religion  is  the  only  true 
wisdom — and  that  its  existence  and  prevalence  in  the  hearts  of  young 
people  is  a  source  of  abundant  joy  to  those  who  are  intimately  con- 
nected with  them. 

I.   True  religion  is  the  only  true  wisdom. 

There  is  a  kind  of  wisdom  which  is  called  "the  wisdom  of  this 
world,'^  and  in  which  the  children  of  this  world  are  often  known  to 
excel.  This  sort  of  wisdom  consists  in  doing  well  for  one's  self,  and 
is  frequently  applauded, though  an  inspired  writer  has  declared,  "that 
this  their  way  is  their  folly."  Psal.  xlix.  13,  18.  No  man  can  be 
truly  wise  without  the  fear  of  God,  for  that  is  the  beginning  of  all 
wisdom.  Prov.  ix.  10. 

1.  True  religion  is  true  wisdom,  because,  as  time  is  short,  it  is 
wise  to  pursue  those  things  fi^^st  and  chiefly  which  are  of  princi- 
pal importance.  We  cannot  accomplish  every  thing,  nor  do 
all  we  could  wish;  some  things  must  be  neglected,  and  others  pre- 
ferred; and  true  wisdom  would  direct  our  attention  to  what  is  of  the 
highest  consequence.  This  then  is  the  office  of  religion,  which 
teaches  us  to  **seek  first  the  kingdom  of  God  and  his  righteousness, 
that  all  other  things  may  be  added  unto  us;"  and  also  that  the  salva- 
tion of  our  souls  is  of  infinitely  greater  moment,  than  all  the  perishing 
objects  of  this  life.  Matt.  xvi.  2^, 

2.  It  is  the  part  of  true  wisdom  to  avoid  the  greater  evil  rather 
than  the  less.  The  folly  of  a  man  would  appear,  if  he  were 
very  anxious  to  shun  an  evil  of  trifling  consequence,  while  regardless 
of  another  of  serious  magnitude.  Herein  indeed  is  seen  much  of  the 
folly  of  wicked  men;  they  are  full  of  trouble  and  anxiety  about  the 
evils  of  the  present  life,  but  wholly  unmindful  of  the  wrath  to  come; 
are  more  afraid  of  suffering  than  of  sinning  against  God;  they  fear 
him  who  can  only  kill  the  body,  but  not  him  who  can  "cast  both 
body  and  soul  into  hell."  Real  religion  is  the  opposite  of 
all  this;  it  makes  God  the  great  object  of  our  fear,  and  also  of  our 
love. 

3.  It  is  a  dictate  of  true  wisdom  to  be  prepared  for  futurity,  and 
to  guard  against  the  evils  to  come.  Prov.  xxii.  3,  Hence 


DESIRABLENESS  OF  EARLY  PIETY.  163 

those  virgins  in  the  parable  are  said  to  be  ^' wise,  who  took  oil  in 
their  vessels  with  their  lamps,"  while  the  foolish  ones  were  alarmed 
by  the  sudden  appearance  of  the  bridegroom.  xVlatt.  xxv.  1. 

4.  True  wisdom  teaches  us  to  commit  that  to  the  care  of  another, 
which  we  are  unable  to  m,anage  for  ourselves.  Hence  in 

sickness  we  confide  in  a  physician,  and  in  legal  difficulties  commit 
our  cause  to  an  advocate;  so  in  like  manner,  religion  directs  us  to  put 
our  trust  in  Christ,  and  "  commit  to  him  the  keeping  of  our  souls  until 
the  great  day." 

And  now  if  "your  hearts  be  wise"  in  these  things,  "our  hearts 
shall  rejoice,  even  ours."  And  if  your  hearts  be  thus  made  wise, 
"your  lips  will  speak  right  things;"  your  conversation  will  savour 
of  the  name  of  Jesus,  and  your  meditation  of  him  will  be  sweet. 

IT.  The  existence  and  prevalence  of  true  religion  in  the  minds  of 
young  persons  is  a  source  of  joy  and  satisfaction  to  those  who  are  in^- 
timately  connected  with  them. 

This  is  most  undoubtedly  the  case  of  a  godly  parent,  whose  life  is 
bound  up  with  the  life  of  his  children.  Such  may  truly  say  with  an 
apostle,  "I  have  no  greater  joy  than  to  hear  that  my  children  walk 
in  the  truth;"  and  the  father  of  the  prodigal  will  rejoice  to  see  his 
lost  son  return  home.  Nor  is  it  less  certain  of  affording  joy 

to  a  faithful  minister,  who  "  watches  for  souls  as  one  that  must  give 
account."  As  a  mariner  rejoices,  after  the  dangers  of  a  voyage,  that 
he  has  brought  all  safe  to  land ;  even  so  will  the  minister  o-f  Jesus 
rejoice,  to  see  the  people  of  his  charge  brought  home  safe  at  last,  and 
presented  before  the  presence  of  the  divine  glory  with  exceeding 
joy.  All  the  people  of  God  who  have  known  and  loved  your 

parents,  and  you  for  their  sakes,  will  partake  of  this  joy;  and  blessed 
be  God,  if  they  have  already  been  furnished  with  this  delightful  sa- 
tisfaction. Yea,  the  "holy  angeJs,  and  even  God  himself, 
will  rejoice  over  you  with  joy  and  singing."  Zeph.  iii.  17. 

The  joy  arising  from  this  desirable  event  is  one  upon  which  all 
other  joys  depend.  A  parent  rejoices  in  all  the  good  he  sees  in  his 
children,  in  the  exercise  and  improvement  of  their  mental  powers, 
and  in  their  connexions  and  future  prospects;  but  if  destitute  of 
genuine  religion,  these  things  will  avail  but  little,  and  mere  external 
accomplishments  will  only  become  a  snare. 

More  particularly, 

1.  The  love  we  hear  to  your  souls  will  make  it  matter  of  joy,  to  see 
you  made  wise  unto  salvation.  How  could  we  endure  the 

thought,  that  those  who  are  "  flesh  of  our  flesh  and  bone  of  our  bone," 
should  be  for  ever  lost;  that  they  should  be  separated  from  God,  from 
us,  and  from  all  hope  for  ever.  Can  you  conceive  that  your  parents, 
who  are  going  to  heaven,  could  be  content  to  see  you  left  behind  ? 
Must  it  not  be  dreadful  to  think  of  having  to  witness  against  you  in 
the  last  day,  saying,  "This  our  son  was  stubborn  and  rebellious,  and 
would  not  obey  our  voice  ?"  Deut.  xxi.  20. 


164 

2.  The  recollection  of  the  interest  loe  have  felt  in  your  welfare  will 
heighten  the  satisfaction.  The  prayers  we  have  ofiered,  the 
counsels  and  warnings  given,  and  the  concern  felt  for  your  salvation, 
should  they  be  all  in  vain,  and  we  have  only  delivered  our  own 
souls;  how  distressing  will  be  the  thought!  But  oh  to  see 
our  prayers  answered,  our  labours  succeeded,  and  our  "children  rising 
up  to  call  Him  blessed!" 

3.  The  love  ice  bear  to  Christ  and  his  cause  makes  this  a  matter  of 
unspeakable  importance.  We  long  for  your  conversion,  not 
only  for  your  own  sake,  but  also  for  the  good  of  others.  Christ  has 
but  few  friends  in  the  world  :  and  shall  our  friends  be  his  enemies  ? 
The  good  that  might  arise  from  your  conversion  is  incalculable,  both 
in  the  church  and  in  the  world. 

4.  It  gives  us  great  comfort  while  we  are  with  you,  to  see  you  truly 
brought  home  to  God.  While  your  hearts  are  set  on  folly,  a 
godly  parent  finds  but  little  peace:  like  Job,  he  will  be  continually 
fearing  that  his  children  have  sinned  against  the  Lord.  But 
oh,  if  you  are  made  wise,  and  become  the  subjects  of  real  piety;  what 
a  relief  it  gives  to  these  anxieties,  and  how  happily  these  fears  are 
quieted!  We  then  anticipate  nothing  but  good,  and  are  ready  to 
say,  "These  same  shall  comfort  us." 

5.  It  will  afford  abundant  satisfaction  ichen  ice  come  to  die,  and  leave 
you  in  the  world  behind  us.  Oh,  to  be  able  to  say  with  the 
expiring  patriarch,  "  I  die,  but  God  shall  be  with  you  !"  Or  to  adopt 
the  language  of  David  to  Solomon  his  son,  "I  go  the  way  of  all  the 
earth;  be  thou  strong  therefore,  and  show  thyself  a  man."  1  Kings  ii. 
2—4.' 

In  a  few  years  we  also,  who  are  older  than  j^ourselves,  must  "go 
the  wslj  of  all  the  earth;"  but  what  a  satisfaction,  to  feel  assured  that 
when  we  are  no  more,  you  will  survive  to  carry  on  that  cause  which 
has  been  dear  to  our  hearts! 

To  those  who  have  hitherto  walked  in  the  way  of  sin  and  folly, 
we  would  say.  If  you  have  any  regard  for  yourself,  or  any  love  to 
jiis,  "  think  of  these  things,  and  refresh  our  bowels  in  the  Lord." 


MANASSEH'S  CONVERSION. 

Wherefore  the  Lord  brought  upon  them  the  captains  of  the  host  of  the  king  of 
Assyria,  which  took  Manasseh  among  the  thorns,  and  bound  liim  with  fetters,  and 
carried  him  to  Babylon.  And  when  he  was  in  affliction,  he  besought  the  Lord  his 
God,  and  humbled  himself  greatly  before  the  God  of  his  fathers.  And  prayed  unto 
him:  and  he  was  entreated  of  him,  and  heard  his  supphcation,  and  brought  him 
again  to  Jerusalem  into  hivS  kingdom.  Then  Manasseh  knew  that  the  Lord  he  was 
God. — 2  Chroniclks  xxxiii.  11 — 13. 

Though  Manasseh  was  one  of  the  worst  of  princes,  he  reigned 
longer  than  most  of  the  kings  of  Israel,  and  continued  to  sway  the 
Bceplre  for  fifty-five  years.  He  was  the  son  of  the  good  king  Heze- 
kiah,  and  appears  to  have  been  born  to  him  after  his  life  was  pro- 


manaSseh's  conversion.  165 

longed  in  answer  to  prayer.  In  this  instance  we  see  how  little  we 
know  what  to  ask  of  God.  Hezekiah  prayed  in  his  sickness,  his 
prayer  is  heard,  his  life  is  spared,  and  a  son  is  born  to  him  that  should 
be  a  curse  and  a  scourge  to  the  people  of  Israel. 

The  text,  however,  gives  us  a  brighter  view  of  the  subject;  it  pre- 
sents to  us  this  wicked  king  in  the  day  of  his  calamity,  full  of  peni- 
tence and  prayer,  and  shows  us  that  God  can  be  merciful  to  the  very 
chief  of  sinners.      In  order  to  illustrate  this  affecting  truth,  we  w^ill, 

1.  Take  a  brief  view  of  Manasseh's  life  and  conduct,  previous  to 
his  conversion. 

The  evils  of  his  life  are  shortly  enumerated  in  the  preceding  part 
of  this  chapter,  from  whence  we  learn, 

1.  That  his  sins  were  as  great  and  as  numerous  as  they  ivell  could  be; 
for  there  is  scarcely  any  species  of  iniquity  which  he  did  not  com-" 
mit.  He  was  guilty  of  gross  idolatry,  worshipping  the  host 
of  heaven,  and  building  altars  in  the  house  of  the  Lord.  This  was 
followed  with  enchantments,  and  all  manner  of  uncleanness,  ver. 
1 — 8.  He  was  guilty  of  great  cruelty  and  injustice,  for  he  filled  Je- 
rusalem with  innocent  blood.  He  likewise  corrupted  the 
people  with  his  idolatries,  and  like  another  Jeroboam,  he  '•  made  all 
Israel  to  sin,"  ver.  9. 

2.  He  did  all  this  under  the  most  aggravated  circumstances. 

He  had  received  a  religious  education,  being  brought  up  by  the  pious 
Hezekiah.  For  heathens  to  have  done  as  he  did  would  have  been  a 
great  evil,  but  in  him  it  was  utterly  inexcusable,  and  showed  the  most 
awful  contempt  of  God.  Still  more :  he  not  only  went  on 

in  an  evil  course,  in  despite  of  better  information,  and  the  remon- 
strances of  his  own  conscience,  but  he  undid  all  the  good  that  Heze- 
kiah his  father  had  done,  in  order  to  accomplish  his  own  wickedness. 
He  even  dared  to  carry  his  abominations  into  the  house  of  the  Lord, 
to  profane  his  sanctuary,  and  to  show  his  utter  abhorrence  and  con- 
tempt of  true  religion.  Amidst  all  this  he  had  many  warn- 
ings, and  yet  he  despised  them  all,  and  determined  to  persevere  with- 
out any  regard  to  consequences,  ver.  10.  Still  farther:  he 
went  on  in  this  course  till  it  brought  him  to  ruin,  and  all  Judah  and 
Jerusalem  with  him. 

^*  Wherefore  the  Lord  brought  upon  them  the  captains  of  the  host 
of  the  king  of  Assyria,  which  took  Manasseh  among  the  thorns,  and 
bound  him  with  fetters,  and  carried  him  to  Babylon." 

II.  Manasseh^s  conversion,  and  the  ends  to  be  answered  by  the 
manifestation  of  so  much  mercy. 

Manasseh  had  nothing  to  present  but  the  mere  refuse  of  life,  all 
had  been  spent  in  the  service  of  sin  :  yet  the  Lord  "  was  entreated 
of  him,  and  heard  his  supplication." 

1.  We  may  conceive  that  God  would  hereby  afford  a  standing  evi- 
dence, that  no  sinner  in  future  need  despair  of  mercy,  if  he  return  to 
him  with  all  his  heart,  Paul,  having  been  a  persecutor  of  the 

church  of  God,  considered  his  own  conversion  as  designed  to  show 


166 

forth  G-od's  long-suffering  towards  the  chief  of  sinners.   1  Tlnfi.  i.  16. 
If  any  returning  sinner  were  rejected,  either  on  account  of 
the  nature,  the  number,  or  the  aggravation  of  his  crimes,  such  a  one 
as  Manasseh  would  doubtless  have  been  rejected.  Nor  is  there 

any  sin  we  have  committed,  that  would  prevent  our  obtaining  mercy, 
if  we  return  to  God  in  the  name  of  Jesus;  not  even  the  fearful  ap- 
prehension of  having  sinned  against  the  Holy  Ghost ;  for  if  any  one 
return  to  God  by  faith,  it  is  a  proof  he  has  not  committed  that  sin, 
seeing  it  is  "impossible  that  such  should  be  renewed  again  unto  re- 
pentance." 

2.  God  would  hereby  show  that  sahalion  is  altogether  of  grace. 

No  one  is  accepted  of  God  for  being  a  small  offender,  for 
all  are  placed  upon  a  level,  and  are  alike  dependent  upon  free  for- 
giveness. "  By  grace  are  ye  saved,"  says  the  apostle  ;  "and  by  the 
grace  of  God  I  am  what  I  am."  "  God,  who  is  rich  in  mercy,  for 
his  great  love  wherewith  he  loved  us,  hath  quickened  us  together 
with  Christ.'*  "  He  hath  saved  us  and  called  us,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace."  Ephes.  ii.  4 — 9; 
1  Tim.  i.  9.  Such  language  would  have  but  little  meaning,  if  only 
some  of  the  better  sort  were  saved  ;  but  to  show  its  full  import,  God 
has  given  us  examples  of  mercy  that  overwhelm  us  with  their  mag- 
nitude. 

3.  Hereby  a  glorious  proof  was  afforded  of  the  power  and  efficacy 
of  the  grace  of  God  in  changing  the  sinner's  heart.  Manasseh 
had  long  been  hardened  in  sin,  and  become  obdurate;  neither  warn- 
ings nor  threatenings  had  any  effect  upon  him;  he  loved  idols,  and 
after  them  he  would  go.  His  heart  therefore  required  to  be  wholly 
renewed,  and  nothing  short  of  almighty  power  could  effect  it.  But 
lo,  what  a  change  is  here !  He  who  was  hardened  in  wickedness  is 
now  a  suppliant;  the  sinner  is  abased,  he  humbles  himself  greatly  be- 
fore the  God  of  his  fathers,  and  makes  supplication  unto  him.  "Be- 
hold, he  prayeth,"  Manasseh  pra3^eth. 

4.  Additional  proof  is  also  given,  that  some  of  our  greatest  blessings 
arise  out  of  our  greatest  trials.  When  Manasseh  had  ruined 
himself,  his  help  came;  and  when  he  could  no  longer  do  without, 
he  cried  for  mercy.  His  being  bound  with  fetters,  and  carried  into 
captivity,  are  the  means  of  his  being  brought  home  to  God.  What 
cannot  affliction  accomplish,  under  the  direction  of  an  all-wise  and 
overruling  Providence! 

Improvement. 

1.  Manasseh's  being  a  great  sinner,  and  finding  mercy,  can  afford 
no  hope  to  other  great  sinners,  unless,  like  him,  they  return  to  God 
with  all  the  heart;  and  now,  since  a  Saviour  is  revealed,  it  must  be 
by  faith  in  his  holy  name. 

2.  As  the  chief  of  sinners  who  come  in  the  name  of  Jesus  shall  be 
saved,  so  no  one  can  possibly  be  saved  in  any  other  way,  though  his 
sins  should  be  fewer,  or  less  aggravated. 

3.  If  any  one  should  think  of  taking  encouragement  to  go  on  in  sin, 


THE  DISQUIETUDES  OP  LIFE.  167 

because  one  of  the  greatest  of  sinners  found  mercy,  let  him  well  re- 
member at  least  two  things: — 

(1.)  You  may  remain  unconverted  after  all,  and  be  left  in  a  state 
of  impenitence  and  unbelief;  and  should  this  be  the  case,  what  then? 
You  will  die  in  your  sins,  and  perish  for  your  presumption. 

(2.)  If  you  should  ever  be  converted,  after  a  long  career  of  vice, 
your  present  conduct  will  be  matter  of  pain  and  grief  to  you,  all  your 
life  afterwards.  Manasseh  found  tliat  evil  was  much  sooner  done  than 
undone,  and  it  led  to  consequences  which  he  little  expected.  His 
son  Ainon  had  followed  his  evil  example,  but  did  not  follow  him  in 
returning  to  the  Lord,  ver.  22.  Judah  also  liad  been  corrupted  by 
his  example,  and  did  not  wholly  recover  from  it,  ver.  17.  Manas- 
seh himself,  though  he  had  turned  to  the  Lord,  was  entirely  free 
from  those  evils  which  he  had  contracted;  he  cast  down  the  idols, 
but  did  not  wholly  destroy  them,  and  left  much  for  Josiah  to  do  after- 
wards :  xxxiv.  4.  The  wicked  reign  of  Manasseh  was  also  the  occa- 
sion of  the  final  destruction  of  his  country.   2  Kings  xxi.  11 — 15; 


THE  DISQUIETUDES  OF  LIFE. 

Oh  that  I  had  wings  like  a  dove  !  for  then  would  I  flee  away  and  be  at  rest.    Luf 
then  would  I  wander  far  off,  and  remain  in  tlie  wilderness. — Psalm  Iv.  G,  7. 

It  is  not  certain  on  what  particular  occasion  this  psalm  w^as  writ- 
ten, but  It  was  in  a  time  of  trouble;  probably  on  account  of  the  re- 
bellion of  Absalom,  and  the  treachery  of  Ahithophel.  Whatever  was 
the  occasion,  David  was  grown  weary  of  society,  weary  of  the  throne 
of  Israel,  and  of  the  intrigues  of  courtiers,  and  could  wish  himself  se- 
cluded from  the  anxieties  and  cares  of  government;  a  wilderness 
seemed  better  to  him  than  a  palace. 

The  text,  though  too  frequently  the  language  of  good  men,  shows 
us  that  pain  and  disquietude  are  mixed  with  all  human  enjoyments, 
and  that  there  is  a  vanity  in  expecting  to  be  freed  from  trouble  by  a 
change  of  situation. 

I.   Pain  and  disquietude  are  mixed  with  all  human  enjoyments. 

A  king  may  wish  to  change  conditions  with  the  meanest  cottager, 
and  find  amidst  the  splendours  of  a  palace  enough  to  make  him  weary 
of  his  life.  There  is  a  thorn  in  every  nest,  and  evil  is  mixed  with 
all  the  good  that  we  enjoy. 

1.  There  were  gi^eat  advantages  and  great  enjoyments  in  Da- 
vid's situation.  He  was  raised  to  the  throne  under  the  most 
auspicious  circumstances;  all  Israel  were  united  in  him,  and  came 
down  to  Hebron  to  turn  away  the  kingdom  from  the  house  of  Saul 
to  the  son  of  Jesse.  Yet  there  was  a  disaffected  party  that 
was  always  a  grief  to  him,  and  they  seize  on  the  first  opportunity  to 
destroy  David,  and  place  his  son  Absalom  upon  the  throne.  Faction 
and  discord  among  the  people,  the  treachery  of  his  counsellors,  dis- 


168  THE  DISQUIETUDES  OP  LIFE. 


order  and  wickedness  of  his  family,  and  the  prevalence  of  civil  war, 
rendered  him  weary  of  his  situation.  The  great  men  of  the  w^orld, 
who  are  exposed  to  so  many  snares  and  temptations,  are  rather  the 
objects  of  pity  than  of  envy. 

2.  TVe  have  our  enjoyments  in  domestic  life,  have  each  our  friends 
and  relations,  and  various  other  mercies.  But  all  are  mixed 
with  some  alloy;  there  is  some  dead  fly  in  the  pot  that  supplies  the 
ointment,  some  grief  or  other  which  mars  our  portion,  and  we  can 
find  no  lasting  peace  on  earth.  One  unhappy  temper  may  become  a 
source  of  perpetual  discord,  one  undutiful  child  or  unfaithful  friend 
may  make  us  weary  of  life.  A  mocking  Ishmael  was  the  grief  of 
Abraham's  family,  a  profane  Esau  of  Isaac's  family,  and  a  rebellious 
Absalom  was  the  grief  of  David's  heart. 

3.  We  have  also  our  enjoyments  in  religious  society,  and  eacli  one 
can  say,  "Oh  how  good  and  how  pleasant  it  is  for  brethren  to  dwell 
together  in  unity!"  But  if  discord  invade,  if  disorder  and 
confusion  enter  in,  or  if  erroneous  principles  and  sinful  practices  find 
their  way  into  Christian  society,  the  "  waters  of  the  sanctuary  are 
polluted,"  and  our  Bethel  becomes  a  Beth-aven.  Or  if  jealousies 
creep  in,  or  envyings,  or  evil  surmisings,  or  evil  speaking,  the  friends 
of  peace  would  begin  to  say,  "  Oh  that  I  had  wings  like  a  dove,  for 
then  would  I  fly  away,  and  be  at  rest." 

But  as  this  wish,  though  so  commonly  expressed,  betrays  great  in- 
firmity, we  are  led  to  notice, 

II.  That  it  is  vain  to  expect  freedom  or  exemption  from  trouble 
by  a  change  of  situation. 

In  wishing  to  flee  from  trouble  we  often  wish  for  we  know  not 
what,  though  it  is  natural  for  persons  in  such  a  situation  to  want  to 
get  out  of  it.  Hence  many  have  wished  to  quit  their  present  con- 
nexions, to  remove  into  some  other  part  of  the  country ;  and  others, 
worn  out  with  oppression  and  poverty,  have  wished  to  leave  their 
native  land.  But  in  general  such  wishes  and  desires  only  betray  our 
weakness  and  infirmity,  for  "  as  a  bird  that  wandereth  from  her  nest,  , 
so  is  a  man  that  wandereth  from  his  place."  Prov.  xxvii.  8. 

When  we  wish  to  change  our  situation  and  connexions  in  life,  in 
the  hope  of  finding  "rest,"  there  are  certain  questions  that  ought  to 
be  seriously  entertained — 

1.  Is  there  any  part  of  the  world  that  is  not  attended  with  the 
curse;  any  place  free  from  trouble,  or  where  we  can  wholly  be  at 
rest?  Is  there  any  situation  where  we  can  be  secure  from  pain  and 
sorrow,  or  where  unmixed  happiness  can  be  found?  Then  why  wish 
to  fly  away,  and  wander  in  the  wilderness? 

2.  Is  there  any  place  where  the  wicked  will  not  continue  to  do  wick- 
edly? A  great  part  of  the  troubles  of  life  arise  from  the  deceit,  the 
cruelty,  and  injustice  of  mankind.  These  were  the  principal  sources 
of  David's  distress,  and  that  prompted  the  wish  to  quit  his  throne  and 
his  kingdom.  But  where  can  we  retire,  to  be  exempt  from  these 
evils,  and  where  is  the  place  of  righteousness  and  peace  ? 


h 


LOVE  OF  CHRIST  IN  DYING  FOR  US.  169 

3.  Is  there  any  part  of  the  world  where  good  men  have  no  failings? 
Much  of  our  disquietude  arises  from  the  infirmities  and  weaknesses 
of  those  around  us,  and  of  those  we  love;  and  many  have  wished  to 
leave  their  friends  and  connexions,  when  they  have  met  with  unkind- 
ness  or  neglect  from  religious  characters.  But  where  is  the  perfect 
man,  or  where  the  society  that  yields  us  nothing  hut  satisfaction? 

4.  Could  we  be  free  from  the  operations  of  relative  depravity,  yet 
how  could  we  be  delivered  from  that  which  is  inherent;  and  whither 
could  we  go,  and  not  carry  with  us  an  evil  heart?  Various  and  com- 
plicated as  other  troubles  may  be,  the  greatest  of  all  are  produced  by 
the  corruption  of  our  nature,  and  we  have  all  of  us  that  within  us 
which  will  be  as  a  root  of  bitterness,  springing  up  to  trouble  us. 
Whither  could  we  go  to  be  wholly  rid  of  this?  The  wilderness  and 
the  solitary  place  would  yield  us  no  relief. 

The  only  refuge  then,  amidst  the  troubles  of  life  and  inward  dis- 
quietude, is  that  which  religion  affords ;  and  a  good  man  need  not 
wander  in  the  wilderness  to  seek  for  rest.  He  will  find  it  in  God, 
and  his  "refuge  will  be  the  mercy  seat:"  ver.  16 — 18. 

At  death  the  <«  righteous  shall  cease  from  their  labours,  and  the 
weary  shall  be  at  rest.'^  There  shall  be  no  enemy  to  annoy,  no  temp- 
tation to  assault  the  soul,  no  sin  to  pollute  our  joys,  and  no  more  an 
evil  heart  of  unbelief,  departing  from  the  living  God. 


LOVE  OF  CHRIST  IN  DYING  FOR  US. 

Hereby  perceive  we  the  love  of  God,  because  he  laid  down  his  life  for  us. — 1  John 

iii.  IC. 

John  is  here  dwelling  on  his  favourite  subject,  and  that  is  love, 
love  to  the  brethren;  the  grand  motive  to  which  is  the  dying  love  of 
Christ:  ver.  11—18. 

The  love  of  God  is  an  overwhelming  subject,  especially  this  trans- 
cendent expression  of  it  in  the  gift  of  his  Son ;  and  our  highest  thou(j;hts 
can  never  reach  the  lofty  theme.  All  we  can  do  is  to  meditate  a  little 
on  two  or  three  things  contained  in  the  passage  before  us. 

I.  The  character  of  him  that  loved  us:  he  is  one  who  is  both  God 
and  man. 

He  is  expressly  called  "  God,"  and  yet  he  is  supposed  to  be  a  man, 
or  he  could  not  have  "  laid  down  his  life  for  us."  The  text  therefore 
is  one,  amongst  many  others,  which  represents  Christ  as  both  God 
and  man  in  one  person.  Isai.  ix.  6;  Matt.  v.  2;  Acts  xx.  28;  Rom.  ix. 
5;   Heb.  iv.  14,  15;  Rev.  xxii.  16. 

The  "love"  here  mentioned  is  ascribed  to  him  as  God,  and  it  is 
the  godhead  of  Christ  that  renders  his  love  so  amazing;  and  on  this 
all  the  stress  is  laid  in  the  Scriptures.  John  iii.  16;  Ephes.  iii.  19; 
Rev.  i.  5,  6. 

Love  is  a  principle  seldom  known  to  exist,  except  amongst  per- 
VOL.  II. — 22 


170  LOVE  OF  CHRIST  IN  DYING  FOR  US^ 

sons  of  the  same  rank,  or  to  be  exercised  towards  beings  of  an  inferior 
order.  Men  love  one  another,  and  every  species  of  animals  loves  its 
kind ;  bat  human  beings  can  scarcely  be  said  to  love  those  who  are 
greatly  beneath  them,  or  who  have  no  intellectual  existence.  Yet 
while  we  are  the  objects  of  divine  affection,  the  meanest  insect  ap- 
proaches nearer  to  an  equality  with  ourselves,  than  we  can  do  to  the 
Author  of  all  existence,  in  whose  sight  "the  inhabitants  of  the  earth 
are  but  as  grasshoppers ;"  and  this  it  is  that  enhances  the  love  of  God 
towards  us. 

'  Still  more  to  affect  us  with  his  kindness  and  benignity,  the  love  of 
Christ  is  compared  to  that  of  a  "  shepherd  who  giveth  his  life  for  the 
sheep;"  and  to  that  of  the  bridegroom  who  giveth  himself  for  the 
church.  Eph.  v.  25.  It  is  his  being  God  as  well  as  man,  that  gives 
weight  and  worth  to  all  that  he  has  done  and  suffered  for  our  sakes. 
Heb.  i.  3. 

II.  The  strength  of  his  love;  "he  laid  down  his  life  for  us." 

1.  This  is  the  highest  expression  of  love  that  can  be  given  amongst  men. 

If  a  person  were  willing  to  part  with  his  property,  or  resign 
his  liberty,  to  serve  or  save  a  friend,  it  would  be  much;  but  "all  that 
a  man  hath  will  he  give  for  his  life."  David's  three  worthies  were 
willing  indeed  to  hazard  their  lives  for  his  sake,  when  they  broke 
through  the  host  of  the  Philistines  to  fetch  him  water  from  the  well 
of  Bethlehem,  but  there  are  few  instances  of  such  attachment.  2  Sam. 
xxiii.  17.  It  manifested  great  love  in  Paul,  to  be  willing  to  be  offer- 
ed up  for  the  faith  and  service  of  the  gospel.  Acts  xxi.  13;  Phil.  ii. 
17;  and  also  in  Priscilla  and  Aquila,  that  they  were  ready  to  lay  down 
their  lives  for  the  sake  of  that  eminent  apostle.   Rom.  xvi.  3,  4. 

But  the  love  of  Christ  far  exceeded  every  thing  of  this  sort, 
and  for  it  there  is  no  parallel.  Theirs  was  only  a  common  death ; 
but  he  died  under  the  curse  of  the  law,  and  "  was  made  a  curse  for 
us."  Theirs  was  only  a  human  life  that  was  offered  up;  his  was  the 
life  of  one  who  is  God  as  well  as  man. 

2.  Christ  had  something  more  to  do  than  'naereJy  to  die  for  us. 
His  death  implies  his  previous  incarnation,  and  here  a  wonderful 
chasm  was  to  be  filled  up.  He  had  to  assume  our  nature,  in  order  to 
become  a  sacrifice.  Heb.  ii.  14;  viii.  3.  He  who  was  "in  the  form 
of  God  "  had  to  take  upon  himself  "  the  form  of  a  servant,  to  humble 
himself,  and  become  obedient  unto  death,  even  the  death  of  the  cross." 
Phil.  ii.  6 — 8.  His  laying  down  his  life  for  us  included  every  pre- 
paratory step,  and  all  that  was  consequent  upon  his  incarnation. 

3.  When  he  died  it  was  for  enemies^  and  such  as  were  exposed  to 
eternal  death.  The  few  instances  in  which  one  person  has 
been  induced  to  lay  down  his  life  for  another,  has  been  for  some 
dearly  beloved  friend;  but  there  never  was  an  instance  of  a  man's 
dying  for  his  enemies.  Rom.  v.  7 — 10.  Christ  did  not  lay  down  his 
life  for  the  virtuous  and  unoffending,  but  for  those  who  were  con- 
demned to  die;  for  those  who  were  exposed  to  the  wrath  to  come, 


i 


I 


LOVE  OF  CHRIST  IN  DYING  FOR  US.  171 


and  to  all  the  terrors  of  future  judgment.  Such  was  his  love,  and 
such  the  deep  abasement  to  v\^hich  he  voluntarily  submitted  for  our 
sakes. 

4.  In  laying  down  his  life  for  us,  Christ  has  displayed  a  love  which 
eminently  distinguishes  him  from  all  others.  He  did  that  which 

no  one  besides  ever  did  or  could  do,  and  there  is  a  peculiarity  in  his 
dying  for  us  which  does  not  exist  in  any  other  case.  There  were 
many  indeed  who  were  types  of  him,  but  it  was  only  in  a  very  im- 
perfect degree,  mere  shadows  of  the  real  substance.  Melchisedec 
and  the  priests  under  the  law  were  types  of  our  great  High  Priest, 
but  it  was  only  in  their  official  capacity,  for  the}^  were  not  called  to 
sufier  or  to  die.  Joseph  and  David  were  emblems  also  of  the  Sa- 
viour, and  of  his  love  to  us;  they  both  suffered,  and  suffered  much 
before  they  came  to  dignity  and  power;  but  they  escaped  with  their 
lives,  and  were  full  of  days  and  riches  and  honour.  Jesus  alone 
"loved  us,  and  gave  himself  for  us;"  he  alone  loved  us,  and  "  washed 
us  from  our  sins  in  his  own  blood." 

HI.  The  way  in  which  his  love  may  be  discerned:  "hereby  per- 
ceive we  the  love  of  God." 

The  term  "perceive'^  denotes  the  certainty  of  our  knowledge,  as 
when  Peter  said,  "  We  believe  and  are  sure  that  thou  art  the  Christ, 
the  Son  of  the  living  God.''  It  is  a  kind  of  knowledge  whereby  the 
thing  becomes  manifest,  or  self-evident. 

All  we  know  of  God  is  by  those  things  in  which  he  manifests  him- 
self, or  by  the  things  that  are  seen,  and  not  otherwise;  for  "  him  hath 
no  man  seen,  or  can  see." 

There  is  also  a  difference  between  believing  and  perceiving.  We 
may  believe  God  to  be  almighty,  but  it  is  in  his  works  of  power  that 
we  perceive  him  to  be  so.  We  may  believe  that  he  is  just,  but  we 
perceive  it  in  the  judgments  which  he  executeth.  We  may  also  be- 
lieve that  he  is  good  and  gracious,  but  in  the  death  of  Christ  we  evi- 
dently perceive  it;  and  in  this  way  It  is  that  truth  comes  home  to  the 
understanding  and  the  heart. 

"  Hereby  perceive  we  the  love  of  God,  because  he  laid  down  his 
life  for  us."  It  is  as  if  there  had  been  no  demonstration  of  it  before, 
but  now  it  is  most  manifest  that  God  is  love.  Christ  is  the  very 
image  of  that  love,  he  is  love  itself  incarnate;  his  coming  into  the 
world,  and  dying  for  us,  is  proof  and  evidence  the  most  affecting  and 
overwhelming. 

This  subject  is  the  best  and  only  real  antidote  for  despair;  for  who 
can  despair  wdth  the  cross  of  Christ  in  view,  that  pledge  and  medium 
of  abundant  mercy  and  forgiveness. 

This  also  affords  the  most  powerful  motive  to  brotherly  love;  for 
if  Christ  hath  so  loved  us,  "  we  ought  also  to  lay  down  our  lives  for 
the  brethren." 

It  is  this  expression  of  the  love  of  God  towards  us  that  will  form 
the  principal  theme  in  heaven,  and  fill  the  ages  of  eternity  with 
wonder,  love,  and  praise.  Rev.  v.  11—13. 


(    172   ) 
NEHEMIAH'S  PRAYER. 

Remember  me,  O  my  God,  for  good. — Nehemiah  xiii.  31. 

Nehemiaii  is  a  bright  example  of  public  spirit,  and  of  holy  zeal  in 
the  cause  of  God.  Perhaps  no  one  l3efore  his  time  had  shown  such 
a  disinterested  regard  for  the  divine  glory;  and  a  few  particulars  will 
be  sufficient  to  illustrate  the  eminence  of  his  character. 

(1.)  He  might  have  lived  in  ease  and  affluence,  if  he  had  desired  it, 
for  he  occupied  an  elevated  station  in  the  court  of  Persia;  but  he  felt 
tenderly  for  others,  and  could  not  be  happy  w^hile  his  brethren  in 
Judea  were  suffering  affliction  and  reproach,  and  while  the  holy  city 
lay  desolate  and  waste:  ch.  i,  1 — 3. 

(2.)  His  affectionate  concern  discovered  itself  in  the  first  instance, 
by  prayer  and  fasting,  i.  4:  and  he  mixed  prayer  with  all  his  subse- 
quent undertakings,  ii.  4. 

(3.)  He  met  with  great  opposition  in  the  cause  of  God,  but  was  not 
■discouraged.  His  enemies  derided  him,  and  laughed  him  to  scorn, 
v^^hen  he  undertook  the  rebuilding  of  the  city;  but  his  "confidence 
was  in  the  Lord  his  God,"  ii.  19;  iv.  2.  His  friends  also  were  in- 
timidated and  threw  discouragements  in  his  way,  iv.  10 — 12. 

(4.)  Nehemiah  went  forward  with  the  work,  and  built  the  walls  of 
Jerusalem,  in  the  face  of  all  opposition.  Encouraged  by  his  example, 
the  people  wrought  with  a  trowel  in  one  hand,  and  a  sword  in  the 
other,  while  he  himself  watched  night  and  day  till  the  work  was  ac- 
complished. 

(5.)  Having  concluded  his  labours,  in  building  the  walls,  setting 
things  in  order,  and  adjusting  the  civil  and  religious  concerns  of  the 
people,  he  looks  for  no  other  reward  than  that  prayed  for  in  the  text. 

Let  us  now  endeavour  to  point  out  some  of  the  peculiar  properties 
of  Nehemiah's  prayer,  and  consider  them  in  reference  to  ourselves. 

The  prayer  itself  was  short,  but  very  comprehensive,  and  indicates 
the  most  eminent  piety.  It  discovers  in  particular  a  high  degree  of 
disinterested  love — of  true  wisdom  and  largeness  of  heart — and  of 
faith  and  confidence  in  God. 

I.  We  may  discover  in  this  prayer  a  high  degree  of , disinterested 
iove. 

1.  Nehemiah  had  made  many  sacrifices  in  order  to  accomplish  his 
design,  of  promoting  the  glory  of  God  and  the  good  of  his  people. 

He  had  endured  much  reproach,  had  laboured  with  unwearied 
diligence  and  zeal,  and  denied  himself  of  those  worldly  honours  and 
advantages  which  he  might  have  enjoyed  in  the  Persian  court;  and 
for  such  eminent  services  it  would  have  become  his  countrymen  to 
have  rewarded  him,  had  they  been  in  circumstances  to  do  it.  But 
this  was  not  the  case,  neither  did  he  expect  it.  His  only  hope  was 
that  God  would  remember  him,  and  that  would  be  enough:  v.  19. 

2.  We  are  also  called  to  make  some  sacrifices  for  the  cause  of  God, 


173 

and  it  is  inconsistent  with  true  religion  to  be  satisfied  with  any  re- 
compense but  that  of  the  divine  approbation.  '  Interest  and 
ambition  are  the  ruling  motives  with  worldly  men  in  all  their  under- 
takings, but  it  must  not  be  so  with  us.  Simon  Magus  was  one  of  this 
sort;  he  made  worldly  gain  his  object  in  the  profession  of  the  gospel, 
but  he  "  was  in  the  gall  of  bitterness,  and  his  heart  was  not  right  with 
God."  To  "  finish  his  course  with  joy ,^'  was  all  that  Paul 
desired;  and  then  he  "counted  not  his  life  dear  unto  him.'^  This 
also  was  the  recompense  that  Moses  desired,  after  all  his  toils  and 
sufferings  in  Egypt.  And  even  our  Lord  himself  looked  for  no  other 
reward  than  the  joy  that  was  set  before  him ;  and  for  this  he  "  endured 
the  cross,  and  despised  the  shame." 

II.  Nehemiah's  prayer  is  expressive  of  true  wisdom  and  largeness 
of  heart. 

The  object  of  his  desire  was  no  inconsiderable  one,  for  he  asked  a 
much  larger  portion  than  this  world  is  able  to  bestow. 

1.  To  be  remembered  of  God  for  good,  includes  an  interest  in  his 
love,  for  it  was  a  kind  and  gracious  remembrance  that  he  desired;  and 
this  is  choosing  the  good  part,  which  shall  never  be  taken  from  us. 

"The  loving-kindness  of  God  is  better  than  life,"  and  will 
be  more  to  us  in  the  whole  of  our  existence,  than  existence  itself  can 
ever  be.  This  is  the  portion  that  David  prayed  for,  Psal.  cvi.  4,  5; 
and  with  this  the  prophet  comforted  himself  in  a  season  of  distress. 
Jer.  XV.  15. 

2.  It  includes  an  interest  in  the  all-sufficiency  of  God,  as  infinitely 
able  to  make  him  blessed.  To  be  remembered  of  one  who  is  unable 
to  help,  or  to  do  us  any  good,  would  answer  but  little  purpose.  Pha- 
raoh's butler  could  do  but  little  for  Joseph  while  he  was  in  prison,  but, 
said  he,  '*  When  it  is  well  with  thee,  remember  me."  To  have  a  friend 
in  the  king's  presence  would  be  of  some  im.porlance.  Hence  also  the 
prayer  of  the  dying  thief,  "Lord,  remember  me  when  thou  comest  into 
thy  kingdom."  Now  God  is  all-sufficient,  having  at  his  command 
all  the  blessings  of  nature,  by  which  he  can  amply  repair  every  loss  we 
may  suistain  for  his  sake;  and  all  the  blessings  of  grace,  by  which  he 
can  abundantly  recompense  and  console  us  under  all  our  sufferings.  It 
was  thus  that  God  would  reward  the  liberality  of  the  churches  of  Mace- 
donia, 2  Cor.  ix.  8;  and  of  the  Philippians  towards  his  servant  Paul. 
Phil.  iv.  19.  Yea,  he  hath  heaven  and  glory  at  his  disposal, 
and  it  is  impossible  to  say  how  much  he  is  able  to  do  for  us,  for  it  is 
"exceeding  abundantly  above  all  that  we  can  ask  or  think."  2  Tim, 
i.  16 — 18.  It  was  therefore  true  wisdom  and  largeness  of  heart  that 
dictated  this  prayer. 

3.  It  includes  an  interest  in  the  all-wise  and  over-ruling  providence 
of  God;  for  if  he  remembers  us  in  a  way  of  mercy,  he  will  cause  all 
things  to  work  together  for  good,  even  those  which  seem  the  most 
calamitous,  and  that  threaten  to  ruin  all  our  peace  and  comfort.  "The 
Lord  maketh  the  wrath  of  man  to  praise  him,  and  the  remainder  of 


I- 


e^L 


174  THE  PRE-EMINENCE  DUE  TO  CHRIST. 

wrath  will  he  restrain."    To  be  remembered  for  good,  is  therefore  all 
that  we  can  conceive  or  desire. 

III.  This  prayer  implies  strong  faith  and  confidence  in  God. 

Nehemiah  certainly  believed  that  God  would  think  upon  him  for 
good,  and  there  was  ground  for  such  a  hope.  If  we  also  serve  him 
with  our  whole  heart,  we  may  be  assured  that  it  shall  not  be  in  vain. 

1 .  Because  God  hath  pro'tnised  to  remember  those  who  remember 
him  in  his  ways;  and  those  that  honour  him  he  will  honour.  Isai.  Ixiv. 
5.  ^*  A  book  of  remembrance  is  even  written  before  him,  for  them 
that  fear  the  Lord,  and  that  think  upon  his  name."  Mai.  iii.  16,  17. 

2.  He  hath  made  a  special  promise  to  those  ivho  seek  his  glory,  and 
the  good  of  his  cause  in  this  world.  Thus  he  dealt  with  Solomon  in 
granting  his  request,  because  he  had  not  "  asked  wisdom  for  himself, 
but  for  the  good  of  his  people  Israel."  1  Kings  iii.  11, 12.  Hence  also 
the  honours  and  rewards  bestowed  on  the  followers  and  martyrs  of 
Jesus,  who  love  his  cause  and  serve  him  upon  earth.  Mark  x.  29,  30; 
Luke  xxii.  28 — 30. 

3.  God  hath  also  pledged  himself  to  fulfil  his  promise,  and  not  to 
forget  "  our  work  and  labour  of  love,  which  we  have  showed  towards 
his  name."  Heb.  vi.  10. 

4.  He  hath  often  given  proof  of  his  remembrance  of  such,  even  in 
the  present  world,  and  will  do  so  more  abundantly  when  the  book  of 
remembrance  shall  be  opened.  Matt.  xxv.  37 — 40;  Mark  ix.  41. 


THE  PRE-EMINENCE  DUE  TO  CHRIST. 

The  Father  loveth  the  Son,  and  hath  given  all  things  into  his  hand. — John  iii.  35. 

This  is  part  of  the  testimony  which  John  the  Baptist  bore  to  Christ, 
in  answer  to  an  insinuation  suggested  by  the  Jews,  for  the  purpose  of 
exciting  his  jealousy  and  suspicion,  ver.  26.  John  feels  much  on  this 
occasion,  that  they  should  attempt  to  place  him  in  competition  with 
his  Lord,  and  rejects  the  idea  with  great  force  of  language. 

(1.)  He  tells  them  that  he  could  accept  of  tzo  honours  but  such  as  God 
had  given  him,  the  principal  of  which  consisted  in  his  being  the  mes- 
senger of  the  Lord,  to  prepare  the  way  before  him,  and  to  bear  testi- 
mony of  him;  and  they  knew  that  he  never  professed  himself  to  be 
the  Messiah:  ver.  27,  28. 

(2.)  John  makes  it  out  that  all  men  coming  to  Christ  as  they  had 
represented,  was  a  proof  of  his  being  the  Messiah,  ver.  29.  He  is  the 
bridegroom,  and  the  church  is  his  bride.  John  is  the  bridegroom's 
friend,  acting  in  subserviency,  and  doing  his  will;  and  this  was  honour 
enough  for  him.     Now  all  things  are  in  their  proper  place, 

(3.)  He  gives  them  to  expect  that  things  would  go  on  in  this  direc- 
tion, and  that  Christ  would  be  more  and  more  glorified,  though  he 
himself  should  not,  ver.  30. 


f 

THE  PRE-EMINENCE  DUE  TO  CHRIST.  175 

(4.)  John  then  illustrates  the  subject  more  fully,  and  preaches  Christ 
to  his  followers,  as  the  only  way  of  life  and  salvation,  ver.  31 — 36. 

We  here  see  how  much  of  the  evangelical  ministry  was  possessed  by 
John  the  Baptist,  much  more  indeed  than  by  Christ's  immediate  dis- 
ciples, previous  to  the  day  of  Pentecost;  and  those  who  wish  to  throw 
him  back;  as  though  he  belonged  to  the  Jewish  rather  than  to  the 
Christian  dispensation,  do  him  great  injustice.  He  was  more  than  a 
prophet,  an  evangelist,  and  the  immediate  forerunner  of  Christ. 

In  the  text  John  speaks  as  an  example  to  his  followers,  that  they 
might  learn  to  be  of  God's  mind,  and  to  honour  the  Saviour  as  he  had 
done,  without  being  over-solicitous  of  the  honour  that  might  be  due 
to  himself. 

I.  Observe  the  love  of  the  Father  to  Christ. 

This  is  a  subject  on  which  the  New  Testament  delights  to  dwell, 
and  the  love  here  mentioned  relates  both  to  the  person  and  the  work 
of  Christ. 

1.  The  Father  loveth  him  as  the  Son  of  God.  Hence  those 
terms  of  endearment  and  filiation  so  often  applied  to  Christ,  as  God's 
"own  Son,"  his  "only-begotten  Son,"  his  "dear  Son,"  and  "the  Son 
of  his  love."  It  is  the  love  the  Father  bears  to  him  that  makes  the 
gift  of  Christ  for  us  so  unspeakable,  ver.  16;  especially  the  giving  of 
him  as  a  sacrifice  for  us.  Rom.  viii.  32;  Zech.  xiii.  7.  Hence  also  the 
testimony  given  on  the  banks  of  the  Jordan,  Matt.  iii.  17;  and  on 
mount  Tabor,  xvii.  5. 

2.  He  loveth  him  for  the  sake  of  his  obedience  unto  death,  and 
because  he  "gave  himself  for  us."  John  x.  17.  Hence  also 
he  hath  "highly  exalted  him,"  Phil.  ii.  9;  and  commanded  that  all 
men  should  "honour  the  Son,  even  as  they  honour  the  Father." 
John  V.  2S.  So  highly  does  he  love  the  Son,  that  he  will 
hear  no  petition  but  in  his  name,  and  pardon  no  sinner  but  for  his 
sake.  John  xiv.  6. 

3.  The  special  proof  of  this  love  is,  that  he  "  hath  given  all  things 
into  his  handJ^  Such  universal  terms  are  difficult  to  interpret, 
on  account  of  their  extent.  We  who  understand  so  few  things,  can- 
not enumerate  them  all,  but  we  may  mention  some.  The  general 
idea  is,  that  the  Father  hath  delegated  to  him  all  the  great  concerns  of 
his  moral  empire.     It  is  for  him  to  restore  it  to  order,  and  "  the 

'  heavens  must  retain  him  unto  the  restitution  of  all  things."  Acts  iii. 
21:  and  "when  he  shall  have  subdued  all  things,  and  put  down  all 
authority  and  power,  he  shall  deliver  up  the  kingdom  to  the  Father, 
that  God  may  be  all  in  all."  1  Cor.  xv.  24 — 28. 

More  particularly — 

(1.)  All  the  dispensations  of  mercy  are  in  the  hands  of  Christ:  it 
is  for  him  to  save  or  to  destroy.  John  v.  21;  xvii.  2.  "It  pleased 
the  Father  that  in  him  should  all  fulness  dwell,  and  out  of  his  fulness 
we  all  receive."  Col.  i.  19;  John  i.  16. 

(2.)  God  has  intrusted  him  with  his  honour  and  glory.     He  is 


\ 


176  COMMUNION  WITH  GOD. 

"the  Mediator  between  God  and  man,"  and  he  is  to  act  the  part  of 
"a  merciful  and  faithful  high-priest."  His  work  was  to  secure  the 
honour  of  the  Lawgiver,  while  he  exercised  mercy  as  a  Saviour;  and 
he  hath  done  it.  John  xvii.  1 — 4. 

(3.)  The  Father  hath  committed  to  him  the  salvation  of  his  peo- 
ple, their  redemption  from  the  curse,  and  from  the  grave.  John  vi. 
39,  40. 

(4.)  The  control  of  the  universe  is  in  his  hands,  and  he  is  "Lord 
of  all;  angels,  principalities,  and  powers  being  made  subject  unto 
him."  Col.  i.  16;  ii.  10;  Ephes.  i.  22. 

(5.)  The  government  of  the  church  is  committed  to  him,  and  he  is 
the  only  lawgiver  in  Zion.  His  will  is  the  ground  of  all  obedience, 
and  even  the  moral  law  is  under  his  authority.  Matt,  xxviii.  18 — 20; 
1.  Cor.  ix.  21. 

(6.)  The  administration  of  the  final  judgment.  "The  Father 
judgeth  no  man,  but  hath  committed  all  judgment  unto  the  Son." 
John  V.  22',  2  Cor.  v.  10. 

II.  Consider  the  consequences  arising  out  of  this  doctrine, 

1.  Whatever  is  given  to  Christ  is  given  to  communicate,  like 
treasure  committed  to  an  almoner;  and  even  the  authority  with  which 
he  is  invested  is  for  the  good  of  his  church  and  people.  "He  hath 
received  gifts  for  men,  even  the  rebellious,  that  the  Lord  God  might 
dwell  among  them."  Psalm  Ixviii.  18. 

2.  If  we  desire  mercy,  we  must  come  to  Christ  for  it,  "  Go  to 
Joseph,"  said  Pharaoh  to  the  poor  of  the  land;  and  so  the  Lord  says 
to  us.  Go  to  Jesus. 

3.  "As  the  Father  loveth  the  Son,  and  hath  committed  all  things 
into  his  hands,"  so  we  must  folloio  his  example,  and  commit  our  all 
into  his  hands  for  time  and  eternity.  2  Tim.  i.  12.  Sure  we  cannot 
refuse  to  treat  him  with  similar  confidence;  if  we  do,  we  are  not  of 
God.  Jews  and  deists,  under  pretence  of  honouring  the  Father, 
reject  the  Son;  but  they  will  be  found  in  the  wrong  at  last.  1  John 
ii.  23. 

4.  At  all  events  we  must  become  subject  to  Christ,  in  one  way 
or  another;  for  "to  him  every  knee  shall  bow,  and  every  tongue 
shall  confess."  He  must  "reign  until  he  hath  put  all  his  enemies 
under  his  feet."  1  Cor.  xv.  25. 


COMMUNION  WITH  GOD. 

It  is  good  for  me  to  draw  near  to  God. — Psalm  Ixxiii.  28. 

On  comparing  the  afflicted  state  of  the  righteous  with  the  prosper- 
ity of  the  wicked,  the  psalmist  was  tempted  to  infidelity,  but  is  reco- 
vered from  it  by  repairing  to  the  sanctuary.  There  he  saw  the  end 
of  the  wicked,  and  also  his  own  vileness.  He  now  resolves  to  cleave 
to  the  Lord,  to  follow  his  counsel,  to  seek  a  better  portion,  and  to 
live  near  to  God. 


i 


COMMUNION  WITH  GOD.  177' 

I.  Inquire  what  is  included  in  this  special  privilege. 

Considering  our  original  meanness  and  nothingness,  it  is  wonderful 
that  there  should  be  any  communion  between  God  and  us.  Job 
thought  it  to  be  almost  incredible,  ch.  ix.  16.  Considering  also  the 
great  moral  distance  there  is  between  God  and  us,  it  is  still  more  so; 
and  Solomon  was  overwhelmed  with  the  magnificence  of  the  idea, 
that  God  should,  "  in  very  deed,  dwell  with  man  upon  the  earth.'' 
Yet  so  it  is;  and  the  godly  in  all  ages  have  been  allowed  to  draw  near 
to  him.  Enoch  and  Noah  walked  with  God,  Abraham  and  David 
communed  with  him,  and  all  that  are  of  an  humble  and  contrite  spirit 
enjoy  this  inestimable  privilege.  Isai.  Ixvi.  1,  2, 

It  was  the  office  of  the  high  priest  to  draw  near  on  behalf  of  the 
people  of  Israel,  and  when  he  entered  within  the  vail,  all  the  people 
stood  without,  praying  for  the  acceptance  of  his  offering  and  interces- 
sion. Luke  i.  10;  Psal.  xx.  1 — 4. 

Under  the  gospel  we  draw  nearer  still,  for  the  vail  of  the  temple  is 
rent,  and  we  are  all  allowed  to  enter  into  the  holy  place.  Heb.  x.  19. 
20.  Our  High  Priest  also  appears  in  the  presence  of  God  for  us,  and 
"we  have  boldness  and  access  by  the  faith  of  him."  Ephes.  iii.  12; 
Heb.  iv.  14—16. 

There  are,  however,  several  prerequisites  in  order  to  our  drawing 
near  to  God — 

1.  It  includes  -the  ttse  of  all  appointed  means,  for  it  is  only  in  the 
path  of  duty  that  God  has  promised  to  meet  with  us  and  bless  us. 
Isai.  Ixiv.  5.  Prayer  is  one  of  the  principal  means  of  nearness,  and  it 
is  from  off  the  mercy-seat  that  the  Lord  communes  with  his  people. 
Exod.  XXV.  22.  Reading  the  Scriptures,  attending  upon  public 
worship,  and  the  ordinances  of  Christ,  are  all  necessary  to  this  com- 
munion. Closet  duties  help  us  in  public  services,  and  all  have  a 
reciprocal  influence  on  each  other. 

2.  Self-examination,  and  the  renunciation  of  every  evil,  are  indis- 
pensable to  our  drawing  near  to  God.  Psal.  Ixvi.  18.  When  Jacob 
went  up  to  Bethel,  he  purified  himself  and  his  household  from  all 
idols,  and  built  an  altar  to  the  Lord.  Exod.  xxxv.  1 — 4.  When 
David  compassed  the  holy  altar,  he  washed  his  hands  in  innocency, 
Psal.  xxvi.  6:  and  when  we  draw  near,  we  must  cleanse  our  hands, 
and  have  '''our  hearts  sprinkled  from  an  evil  conscience."  James  iv, 
8;  Heb.  x.  22. 

3.  That  we  rest  not  in  the  means,  but  aim  at  communion  tvith 
God  in  them.  The  solemn  duty  of  prayer,  especially,  must  not  be 
attended  to  superficially,  nor  performed  as  a  duty  merely,  but  be  re- 
garded as  the  means  of  approaching  to  God,  and  of  having  intimate 
fellowship  with  him.  Much  of  this  may  be  seen  in  Abraham's  in- 
tercession for  Sodom,  Gen.  xviii.  32,  33;  and  in  Job's  pleading  with 
the  Lord.  Job  xxiii.  2,  3. 

4.  We  must  keep  our  eye  fixed  upon  our  great  High  Priest,  who 
appears  in  the  presence  of  God  for  us.     "  No  man  cometh  unto  the 

VOL.  II. — 23 


ltd  WARNINGS  AGAINST  PRESUMPTION. 

Father,  but  by  him,"  and  every  blessing  must  be  sought  for  his  sake. 
John  xiv.  6—13;  Heb.  vii.  25. 

5.  It  is  necessary  that  we  come  in  humble  confidence  of  his 
mercyy  believing  in  his  willingness  to  bless  and  do  us  good.  Heb.  x. 
22;  James  i.  6;  John  v.  14. 

6.  It  includes  that  spirit  of  adoption,  by  which  we  can  call  hini 
our  Father,  and  plead  with  holy  freedom  before  him,  as  the  children 
of  his  family,  and  the  heirs  of  eternal  life.  Gal.  i  v.  6, 7 ;  Ephes.  iii.  12. 

II.  The  advantages  resulting  from  this  nearness  to  God. 

1.  "  It  is  good  for  us  "  to  draw  near,  if  we  consider  the  various 
duties  we  have  to  perform :  for  what  can  we  do  without  this  ?  How 
can  we  preach,  or  how  can  we  hear,  or  how  read  the  word,  to  edifi- 
cation or  comfort?  Without  nearness  to  God,  spiritual  exercises 
will  become  burdensome  and  unprofitable,  and,  like  Doeg,  we  shall 
be  "detained  before  the  Lord." 

2.  If  we  consider  the  temptations  to  which  we  are  liable,  our  only 
safety  lies  in  this.  Drawing  near  to  God  is  like  turning  to  our  strong 
hold,  as  «*  prisoners  of  hope;"  and  they  that  are  far  from  him  shall 
perish.  Ver.  27. 

3.  There  are  seasons  in  which  we  are  greatly  burdened  wit  fi  guilt: 
^nd  though  we  then  need  to  come  to  the  altar  more  than  at  any  other 
time,  we  are  then  most  apt  to  stand  at  a  distance,  and  restrain  prayer 
before  the  Lord.  Yet  we  must  come,  if  ever  we  be  healed  and  par- 
doned; and  it  is  good  for  us  to  draw  near,  and  confess  our  sins  before 
him.   Rom.  iii.  25\  1  John  i.  9;  ii.  1,  2. 

4.  We  are  liable  to  be  overwhelmed  with  the  troubles  and  sor- 
rows of  life,  and  there  is  no  relief  like  this.  "  Cast  th}^  burden  on 
the  Lord,  and  he  shall  sustain  thee:"  "  be  careful  for  nothing,  but  in 
every  thing  by  prayer  and  supph'cation  make  your  requests  known 
unto  God."  Psal.  xxvii.  14;  Ixii.  8;  Phil.  iv.  6. 

5.  We  are  constantly  in  danger  of  spiritual  declension,  and  of 
losing  a  sense  and  savour  of  diV^ine  things;  and  there  is  no  way  of 
keeping  up  the  life  and  power  of  religion,  but  by  drawing  near  to 
God.  Psal.  Ixv.  4;  xv.  8. 

6.  JBy  this  it  is  that  we  are  fitted  fdr  heaven  and  glory,  and  our 
approaches  to  him  on  earth  are  the  prelude  of  our  dwelling  in  his 
presence  for  ever.  Psal.  xvi.  11. 

These  considerations  may  reconcile  us  to  trials  and  afflictions,  as 
tbey  furnish  us  both  with  matter  and  occasion  for  prayer,  and  are 
often  the  principal  means  of  driving  us  near  the  Lord. 


WARNINGS  AGAINST  PRESUMPTION. 

Neither  let  us  tempt  Christ,  as  some  of  them  also  tempted,  and  were  destroyed  of 
serpents. — 1  Corinthians  x.  9.* 

The  Corinthian  church  had   many  prevailing   irregularities  and 
disorders,  and  Paul  uses  various  means  to  remove  them.     Among 


WARNINGS   AGAINST    PBESUMPTiON.  |TQ 

Other  things  he  warns  them,  by  holding  up  the  example  pf  Israel, 
observing  that  these  things  were  intended  as  warnings  to  us.  The 
whole  of  God's  conduct  towards  Israel  was  designed  to  display  the 
glory  of  his  character,  while  their  conduct  clearly  shqwed  what  is  in 
man,  even  under  the  greatest  advantages.  Nothing  strikes  the  mio4 
so  strongly  as  facts. 

The  history  of  Israel  not  only  shows  what  is  in  rnan,  but  also  God's 
displeasure  against  man's  depravity.  Thousands  of  them  perished 
for  worshipping  the  golden  calf,  and  for  acts  of  uncleanness;  multi- 
tildes  of  others  were  destroyed  by  serpents  for  tempting  Christ,  some 
were  consumed  by  fire  from  heaven,  some  by  earthquakes,  and  the 
whole  generation  were  cut  off  at  last  for  murmuring  against  God. 
Now  as  the  censers  of  Korah  and  his  company  were  ordered  tq  be 
preserved  as  a  memorial  of  this  event,  and  a  warning  to  all  succeeding 
ages,  so  the  apostle  exhibits  the  fact  mentioned  in  the  text  as  a  warnr 
ing  to  all  Christians. 

The  people  of  Israel  are  here  said  to  have  "tempted  Phrist;"  pf 
course  Christ  existed  long  before  his  incarnation,  or  the  history  of  the 
temptation  in  the  wilderness  could  not  be  true.  He  also  appeared  to 
the  patriarchs,  was  with  the  Church  in  the  wilderness,  gave  the  lavv^ 
on  Mount  Sinai,  and  guided  them  all  the  way  to  Canaan. 

I.  Explain  the  caution  given  us  in  the  text. 

Tp  "  tempt  "means  to  try  and  grieve  his  Hply  Spirit,  to  try  bis  Ipyie 
and  faithfulness,  by  our  presumption,  and  by  our  sins. 

1.  Then  let  us  beware  that  we  do  not  presume  on  what  Christ 
has  done  for  us,  so  as  to  make  light  of  sin,  for  this  would  be  to  "  tempt 
Christ."  Sin  is  not  less  evil  in  itself,  nor  less  dangerous  to  us, 

in  consequence  of  the  atonement;  nor  are  we  so  to  depend  on  Christ'3 
righteousness  for  our  justification,  as  to  supersede  the  necessity  of 
watchfulness  and  prayer. 

^.  Let  us  beware  that  we  do  not  neglect  the  means  of  grace  and 
salvation,  under  the  pretence  of  trusting  in  Christ;  for  this  would  be 
to  tempt  and  grieve  his  Holy  Spirit.  Too  many  treat  the  bless- 

ings of  this  life  in  this  way,  as  if  they  were  to  come  without  any  effort 
on  their  part;  and  too  many  treat  the  blessings  of  salvation,  as  if  they 
were  to  be  put  in  possession  of  them  by  some  mysterious  agency,  un- 
connected with  any  concern  of  theirs.  This,  however,  is  not  trusting 
in  Christ,  but  tempting  him. 

3.  Beware  of  making  the  promises  of  perseverance  an  occasion  for 
our  own  inattention  and   negligence,  and  of  running  into  danger. 

This  the  Corinthians  did,  by  going  to  the  idol's  temple,  and 
eating  with  idolaters,  under  pretence  that  "an  idol  was  nothing  in  the 
world,"  ver.  14,  21.  When  Christ  himself  was  tempted,  he  did  not 
make  such  a  use  of  the  promises:  and  if  w.e  do,  we  are  guilty  of  the 
most  awful  presumption.  Matt.  iv.  6,  7. 

4.  Beware  lest  difficulties  in  the  way  to  heaven  should  make  us 
wigh  we  had  never  set  put.  This  was  one  of  the  great  sins  of 


180  THE  PECULIAR  DUTIES  OP 

the  people  of  Israel,  when  they  "tempted  Christ  in  the  wilderness;  and 
many  of  them  were  destroyed  of  serpents."  Num.  xxi.  5,  6. 

5.  Let  us  take  heed  that  we  do  not  Tnurmiir  at  our  lot,  in  the 
present  world,  and  wish  to  go  back  again  to  Egypt.  This  was 
another  of  the  sins  of  Israel,  Exod.  xvii.  2,  3;  and  many  of  these  mur- 
murers  were  "destroyed  of  the  destroyer."  1  Cor.  x.  10.  Remember 
that  Christ  is  "  head  over  all  things  for  his  church,"  and  is  able  to 
make  "all  things  work  together  for  our  good." 

6.  Take  heed  that  we  do  not  overlook  our  mercies,  and  dwell  only 
on  our  miseries.  How  apt  are  we  to  think,  if  we  had  but 
such  a  good,  and  were  but  rid  of  such  and  such  an  evil,  then  how 
happy  we  should  be !  But  are  we  thankful  for  what  we  have,  and  do 
we  serve  the  Lord  faithfully  with  the  means  that  we  possess?  If 
not,  we  are  like  the  Israelites  who  loathed  the  manna,  because  they 
had  not  flesh  to  eat. 

7.  Let  us  beware  that  we  do  not  tempt  Christ,  so  as  to  provoke 
him  to  anger;  for  he  is  "  the  Lion  of  the  tribe  of  Judah,  as  well  as 
the  Lamb  in  the  midst  of  the  throne."  Psal.  ii.  12. 

II.  Consider  the  reasons  which  should  render  this  caution  effec- 
tual. 

1.  Though  Christ  may  not  take  vengeance  at  first,  he  will  after- 
wards, when  his  "  wrath  is  kindled  but  a  little."  He  bore  long  with 
the  provocations  of  the  Israelites,  but  at  last  he  "  swore  in  his  wrath 
that  they  should  not  enter  into  his  rest."  Psal.  xcv.  10,  11;  Heb. 
iv.  1. 

2.  If  we  tempt  Christ,  we  must  expect  sorer  judgments  than  those 
that  befell  Israel,  even  such  as  are  spiritual  and  eternal.  Heb.  iii.  2, 
3.  Our  loss  will  not  be  the  loss  of  Canaan,  but  of  the  kingdom  of 
heaven. 

3.  If  we  tempt  Christ,  and  incur  his  displeasure,  we  have  no  friend 
left  besides.  There  is  no  other  Saviour,  and  no  more  sacrifice  for  sin; 
our  "  hope  is  perished  from  the  Lord."  Let  us  then  hear  his  voice, 
while  it  is  called  to-day.  Heb.  iii.  7. 


THE  PECULIAR  DUTIES  OF  OUR  DAY  AND  GENERA- 
TION. 

For  David,  after  he  had  served  his  own  generation  by  the  will  of  God,  fell  on  sleep, 
and  was  laid  unto  his  fathers,  and  saw  corruption. — Acts  xiii.  3G. 

The  text  contains  a  very  short  but  comprehensive  and  just  enco- 
mium on  the  character  of  David.  The  meaning  is,  that  he  served  the 
will  of  God  in  his  day,  by  filling  up  the  various  duties  of  his  station; 
and  that  there  is  a  particular  line  of  conduct  marked  out  for  every  be- 
liever, by  the  times  and  circumstances  in  which  we  live. 

It  is  true  that  "the  will  of  God  "  is  to  be  the  rule  of  duty  at  all 
times,  but  the  times  and  circumstances  in  which  we  are  placed  direct 
u«  to  those  particular  duties  which  are  incumbent  upon  us;  and  while 


WJ^ 


OUR  DAY  AND  GENERATION.  181 

we  attend  to  the  latter,  we  must  regard  the  former  as  the  grand  rule 
by  which  every  duty  is  to  be  performed. 

I.  Inquire  in  what  manner  David  served  his  generation  by  the  will 
of  God. 

By  reviewing  the  relations  in  which  he  stood  to  others,  we  shall 
see  what  was  the  work  of  his  generation ;  and  this  may  lead  us  to 
consider  the  immediate  duties  which  we  ourselves  are  required  to 
perform. 

1.  In  the  early  part  of  life,  David's  work  was  performed  in  a  stale 
of  comparative  obscurity.  He  kept  his  father's  flock;  and  in  doing 
this  he  served  the  will  of  God.  He  was  a  pious  young  man;  influ- 
enced by  the  fear  of  God,  and  acknowledging  him  in  all  his  ways. 
1  Sam.  xvii.  37. 

2.  Another  part  of  the  work  of  his  generation  was  to  expose  himself 
to  danger  in  the  field  of  battle,  and  in  this  also  he  served  the  will  of 
God.  The  same  power  which  delivered  him  out  of  the  paw  of 
the  lion  and  the  bear,  he  trusted  would  also  deliver  him  out  of  the 
hand  of  the  uncircumcised  Philistine.  There  are  but  few  who  have 
been  called  to  serve  God  in  this  capacity,  but  there  have  been  some, 
and  they  have  done  it  with  honour  and  success. 

3.  In  another  part  of  his  life  he  was  exposed  to  the  temptations  and 
snares  of  a  court.  He  lived  in  Saul's  family,  and  was  advanced 
to  honour:  but  he  so  acquitted  himself,  that  even  Saul  could  find  no 
fault  in  him,  for  the  Lord  was  with  him.  There  is  no  situation  in 
life  which  may  not  be  filled  up  with  honour,  and  in  the  fear  of  the 
Lord.  There  were  saints  in  Caesar's  household,  and  there  may  be 
such  still  in  the  courts  of  modern  princes. 

4.  A  part  of  his  generation  work  was  performed  in  the  wilderness, 
in  a  state  of  banishment  and  fleeing  from  persecution,  like  a  partridge 
to  the  mountain.  Here  also  he  served  the  will  of  God,  here  he 
spent  some  of  his  best  hours  in  meditation  and  prayer,  and  in  com- 
posing many  of  his  psalms;  and  in  this  he  not  only  served  his  own 
generation,  but  all  the  future  ages  of  the  church.  Many  others 
have  had  to  do  the  will  of  God,  in  both  labouring  and  sufiering  re- 
proach ;  and  in  this  way  also  the  church  of  God  has  been  served  by 
the  sufferings,  the  imprisonment,  and  the  writings  of  the  puritans, 
and  the  martyrs. 

5.  Another  part  of  his  work  was  to  ascend  the  throne,  and  govern 
the  people  of  Israel.  Thus  also  he  served  the  will  of  God,  in 
administering  justice  and  judgment,  in  putting  down  the  wicked  and 
exalting  the  righteous;  and  hence  it  was  that  he  had  so  many  ene- 
mies. He  also  used  his  great  influence  in  promoting  the  wor- 
ship and  the  fear  of  God,  and  setting  things  in  order  in  the  sanctuary. 
He  employed  his  pen  and  his  harp  in  the  delightful  service  of  praise 
and  thanksgiving;  and  happy  is  it  for  us  where  wealth  and  talents  and 
influence  are  thus  consecrated  to  the  Lord. 

6.  David  was  called  to  quit  his  throne  after  he  had  held  it  a  number 
of  years,  and  that  by  the  rebellion  of  an  unnatural  son.    ^  Here 


18^  THE  PECULIAR  DUTIES  OF  OUR  DAY  AND  GENERATION. 

also  he  served  the  will  of  God,  saying, "  Her^  am  I,  let  him  jjo  to  n^e 
as  seemeth  good  unto  him/'  2  Sam.  xv.  25,  26.  He  was  content  tq 
retire  again  into  obscurity,  and  to  go  down-hill,  after  he  had  been 
exalted. 

7,  Another  part  of  his  work  was  to  to  prepare  for  the  building  of  the 
temple,  though  it  was  no  part  of  hi&  work  to  build  it.  He  col- 

lected the  materials  together,  and  did  it  with  all  his  might.  He  set 
the  example  of  a  munificent  subscription,  and  many  followed  it*,  an4 
in  all  this  he  "served  his  generation  by  the  will  of  God."  Some- 
thing like  this  is  the  work  in  which  we  are  to  engage:  we  may  not 
live  to  see  the  spiritual  temple  erected,  but  we  are  to  prepare  for  it, 
and  to  hasten  the  coming  of  the  latter-day  glory. 

II.  Apply  the  subject  to  ourselves,  and  inquire  what  are  the  par- 
ticular duties  to  which  we  are  called  by  the  times  ^n4  circumstances 
iji  which  we  live. 

There  are  many  things  incumbent  on  us,  in  common  with  those  of 
past  ages,  according  to  the  various  relations  we  sustain  in  life;  ai>4 
whatever  be  our  situation  or  circumstances,  we  are  to  serve  the  will 
of  God  in  them.  Besides  the  duties  of  domestic  life,  which  demand 
so  large  a  share  of  attention,  there  are  others  that  are  peculiar  to  the 
age  or  generation  in  which  we  live. 

1.  We  live  in  a  time  in  which  there  are  many  departures  from  thp 
truth.  Many  errors  prevail,  and  many  fall  away  through  false 

doctriae.  Our  work  is  to  bear  testimony  to  the  truth,  and  to  "  con- 
tend earnestly  for  the  faith  once  delivered  to  the  saints;"  and  during 
the  reign  of  antichrist  it  is  the  distinguishing  mark  of  true  believers, 
that  "they  have  the  testimony  of  Jesus."  Rev.  xii.  17.  Multitudes 
of  a  speculative  turn  are  going  fast  into  infidelity,  and  we  are  to  be 
witnesses  for  God.  Others  corrupt  the  worship  and  the  institu- 
tions of  Christ,  and  it  is  for  us  to  keep  the  ordinances  as  they  w.ere 
vdelivered. 

2.  It  is  a  time  of  great  worldly  conformity,  when  religion  is  blended 
with,  and  made  subservient  to,  secular  interests  and  pursuits. 

It  behooves  us  therefore  to  "come  out  and  be  separate,"  and  hy  our 
,singular  devotedness  to  pure  and  undefiled  religion,  to  "shine  as 
lights  in  the  world."  Phil.  ii.  15. 

3.  This  is  a  generation  in  which  many  important  events  are  taking 
place  in  providence,  relative  to  the  cause  of  God  in  the  world. 
Hence  it  is  our  duty  to  watch,  to  observe  the  ways  of  God,  and  the 
^operations  of  his  hand.  Luke  xxi.  34;  Rev.  xvi.  15. 

4.  It  is  a  time  in  which  the  promises  qf  God  are  hastening  to- 
wards their  full  accomplishment,  and  the  "  whole  creation  groaneth 
and  travaileth  in  pain  together  until  now."  It  is  our  work  to 
wait  for  Christ's  appearance,  to  abound  in  prayer,  and  to  go  forth  in 
active  labours  to  meet  him. 

5.  It  is  a  time  of  great  exertion  in  disseminating  the  truth,  at 
home  and  abroad,  by  missionary  labours,  and  various  institutions  for 
eyangelizing  the  world.  Our  duty  is  to  aid  every  &uch  under- 


WW 


THE  CHURCH  IN  THE  WILDERNESS.  183 


taking  by  all  this  means  in  our  power,  and  not  to  say  that  the  time 
is  not  come,  for  the  time  is  come  that  the  Lord's  house  should  be 
built.  Hag.  i.  2.  In  doing  this  we  shall  serve  our  generation,  accord- 
ing to  the  will  of  God. 

The  text  reminds  us  that  David,  after  he  had  done  his  generation 
work,  "  fell  asleep,  and  was  laid  unto  his  fathers."  And  what  a  hap- 
piness it  is,  not  to  have  lived  in  vain! 

We  must  all  soon  "fall  asleep,"  whether  we  have  served  God  in 
our  day  and  generation  or  not;  and  if  found  "unprofitable  servants," 
we  shall  be  "  cast  into  outer  darkness."  Matt.  xxv.  29,  30. 


THE  CHURCH  IN  THE  WILDERNESS. 

Give  ear,  O  Shephisrd  of  Israel,  thou  that  leadest  Joseph  like  a  flock ;  thou  thai 
dwellest  between  the  cherubims,  shine  forth. — Psalm  Ixxx.  1. 

The  history  of  the  church  in  former  ages  furnishes  a  counterpart 
to  our  own  experience,  both  individually  and  collectively ;  and  the 
text  is  in  many  respects  applicable  to  ourselves. 

I.   View  the  state  of  the  church  at  this  period  of  its  history; 

1.  It  is  described  as  a  flock,  in  a  state  of  darkness,  passing  thi-ough 
tne  wilderness.  Such  also  is  our  state  in  the  present  life.  The 
world  to  which  we  go  is  all  light,  but  it  is  not  so  here.  Our  path  is 
frequently  bewildered,  and  we  are  stumbling  on  the  dark  mountains, 
not  knowing  which  way  to  direct  our  steps.  Doubts  and  fears 
sometimes  prevail,  and  we  are  in  great  perplexity  about  our  state:  for 
though  *'  the  Lord  God  is  our  sun,"  the  light  does  not  always  shine 
upon  us.  The  daughter  of  Zion  is  also  covered  with  a  cloud, 
and  the  prospects  of  the  public  interests  of  religion  are  dark  and  low- 
ering. Then  how  suitable  the  prayer:  "Thou  that  dwellest  between 
the  cherubims,  shine  forth!" 

2.  The  leader  of  the  flock  seems  to  be  unmindful  of  their  coiH- 
plaints;  and  hence  the  importunate  request,  "  Give  ear,  0  Shepherd 
of  Israel."  Nothing  is  so  trying  to  the  righteous  as  God's 
Seeming  to  shut  his  ear  against  their  petitions  and  complaints.  It  waS 
this  that  Job  so  deeply  deplored:  "When  I  cry  and  shout,  the  Lord 
will  not  hear  me.  O  that  I  knew  where  1  might  find  him !"  The 
church  of  old  adopted  the  same  mournful  language;  "I  sought  him 
whom  my  soul  lovelh,  but  I  found  him  not."  Yet  such  seasons  of 
distress,  when  the  Lord  hides  his  face  from  us,  may  be  needful  to 
teach  us  the  worth  of  our  mercies  when  vVe  do  enjoy  them,  and  to 
draw  out  our  desires  after  God  so  much  the  more. 

3.  The  flock  is  made  to  feel  that  they  cannot  go  on  without  the 
Shepherd.  Left  alone  in  the  wilderness,  in  a  state  of  darkness,  they 
cry  out,  "Oh  give  ear:  oh  shine  forth."  We  can  do  nothing 
without  God,  any  more  than  they.  We  are  workers  together  with 
him,  but  if  left  alone,  we  labour  altogether  in  vain.  All  our  duties 
and  privileges  become  as  dry  breasts.     God  is  to  his  people  what  t^ 


184  BENEFIT  OP  DIVINE  CHASTISEMENT. 

sun  is  to  the  world,  what  the  shepherd  is  to  the  flock:  if  his  presence 
be  withdrawn,  all  light  and  comfort  depart  from  us. 

4.  The  flock,  though  left  in  darkness,  did  not  sink  into  despair, 
nor  wished  to  turn  back.  Their  trouble  and  distress  led  to  prayer, 
and  earnest  longings  after  the  Shepherd  of  Israel.  The  design  of  all 
trying  providences,  and  of  all  our  inward  conflicts,  is  to  teach  us  to 
pray,  and  to  render  us  importunate. 

II.  The  pleas  made  use  of  by  the  church  in  their  state  of  darkness 
and  distress. 

1.  They  plead  the  character  which  God  has  condescended  to  as- 
sume, and  the  relation  he  bore  to  them,  as  "the  Shepherd  of  Israel." 
And  to  whom  should  they  look,  but  to  him  who  had  promised  to  feed 
his  flock,  and  to  gather  them  in  the  cloudy  and  dark  day.  Ezek. 
xxxiv.  11 — 16.  The  engagement  of  Christ  to  guide  his  people 
through  the  wilderness,  and  to  save  those  who  believe  in  him,  afibrds 
encouragement  to  faith  and  prayer.  John  vi.  39,  40. 

2.  They  plead  his  former  kindness  to  his  people:  "  thou  that  led- 
dest  Joseph  like  a  flock."  This  is  looking  back  to  that  inte- 
resting period  when  he  brought  them  out  of  Egypt,  and  led  them 
through  the  wilderness,  as  Jacob  did  his  flock,  wiih  all  the  gentleness 
of  a  kind  and  faithful  shepherd.  Psal.  Ixxvii.  20;  Isai.  xl.  11. 

3.  His  dwelling  "  between  the  cheruhims^'^  encourages  them  to 
hope  and  to  pray.  The  Lord's  taking  up  his  abode  in  the 
holy  city,  and  more  immediately  in  the  temple,  was  to  them  a  token 
for  good;  and  the  dwelling  of  Christ  in  his  church  to  the  end  of  the 
world,  is  the  ground  of  its  security.  His  dwelling  "between 
the  cherubims,"  was  the  same  as  being  on  the  mercy-seat,  where  he 
communed  with  his  people.  Here  was  the  great  propitiatory,  and 
to  this  they  approach  in  the  humble  confidence  of  faith  and  prayer. 
Exod.  XXV.  22. 

How  great  the  mercy,  to  have  a  shepherd  over  us,  and  to  have  the 
Lord  for  our  shepherd!  Psal.  xxiii.  1.  Believer's  are  not  like  the 
men  of  the  world,  who  roam  abroad  unheeded  and  unregarded ;  but 
are  under  the  superintendence  of  the  great  "Shepherd  and  Bishop  of 
souls/'  who  will  lead  them  safe,  and  bring  them  home.   1  Pet.  ii.  25. 


BENEFIT  OF  DIVINE  CHASTISEMENT. 

Now  no  chastening  for  the  present  seemeth  to  be  joyous,  bot  grievous:  nevertheless, 
afterward  it  yieuleth  the  peaceable  fruit  of  righteousness  unto  them  which  arc 
exercised  thereby. — Hebrews  xii.  11. 

Among  many  other  things  which  caused  the  Hebrews  to  stumble, 
were  the  afflictions  and  reproaches  they  met  with  for  the  sake  of  the 
gospel,  and  these  had  a  considerable  effect  upon  them.  The  apostle 
therefore  exhibits  as  an  example  those  who  had  run  the  same  race 
before  them,  and  finished  their  course  with  joy.  He  also  proposes  to 
them  the  bright  example  of  Jesus,  "  who  endured  the  cross,  and  de- 
spised the  shame." 


BENEFIT  OF  DIVINE  CHASTISEMENT. 


186 


The  object  is  to  reconcile  us  to  divine  chastisements,  from  the  con- 
sideration that  they  are  designed  for  our  good.  But  it  may  be  ob- 
jected, How  can  they  be  good,  when  in  themselves  they  are  so 
"grievous?"  At  present  indeed  they  are  "not  joyous,"  but  after- 
ward they  yield  "  the  peaceable  fruit  of  righteousness." 

I.  Make  a  few  remarks  on  the  nature  of  divine  chastisement 

1.  It  is  a  hind  of  punishment  for  sin  committed.  It  sup- 
poses some  fault,  which  it  is  intended  to  correct.  But  when  men  are 
persecuted  for  righteousness'  sake,  it  does  not  appear  to  be  for  sin. 
It  may,  however,  be  for  righteousness'  sake,  on  the  part  of  man,  and 
for  unrighteousness'  sake  on  God's  part;  and  he  will  sometimes  suffer 
persecution  and  reproach  to  befall  us,  when  we  are  grown  cold  and 
indifferent  in  his  cause. 

2.  Though  divine  chastisements  are  a  kind  of  punishment,  yet  not 
like  that  inflicted  on  the  wicked,  either  here  or  hereafter. 
Punishment  is  of  two  kinds,  vindictive,  and  corrective.  The  one  is 
in  wrath,  the  other  in  love;  the  one  is  for  the  good  of  society,  the 
other  for  the  good  of  the  individual,  to  recover  from  the  evil  which 
affliction  is  intended  to  correct. 

3.  As  chastisements  are  intended  for  correction,  so  they  are  usually 
adapted  to  bring  sin  to  remembrance.  1  Kings  xvii.  18.  If  God 
were  to  take  away  our  religious  privileges, and  expose  us  to  persecution, 
we  might  be  brought  to  remember  our  former  neglect  and  ingratitude. 

It  is  the  same  in  personal  and  domestic  trials,  which  are  com- 
monly adapted  to  remind  us  of  the  commission  of  some  sin,  or  the  ne- 
glect of  some  duty.  God  often  punishes  the  neglect  of  private  duties, 
by  withholding  his  blessings  from  other  duties,  and  family  disorders 
are. visited  by  afflictions  and  distresses,  as  in  the  case  of  David. 

4.  The  Lord  uses  various  means  in  chastising  his  people. 
Sometimes  he  does  it  by  his  own  hand,  in  sending  afflictive  or  be- 
reaving providences.  Sometimes  he  employs  the  hand  of  an  enemy: 
and  thus  he  punished  Israel,  by  raising  up  Nebuchadnezzar  against 
them.  Sometimes  he  rebukes  us  by  means  of  our  friends,  and  by  the 
ministry  of  the  word.  All  is  designed  to  bring  sin  to  remembrance, 
and  to  humble  us  in  his  sight. 

II.  Observe  in  what  respect  divine  chastisements  are  to  be  esteemed 
a  good,  and  how  it  is  that  they  are  rendered  beneficial. 

1.  They  are  not  good,  as  producing  any  immediate  joy.  On 
the  contrary,  the  immediate  effect  is  grief,  or  they  would  not  be  chas- 
tisements, and  could  not  answer  the  end  intended.  Believers,  it 
is  true,  have  rejoiced  in  tribulation,  but  not  on  its  own  account :  it  is 
painful  in  itself,  but  they  have  looked  forward  to  the  end  of  all. 

2.  The  way  in  which  they  produce  good  is,  that  afterwards  they 
yield  "  the  peaceable  fruit  of  righteousness."  By  this  fruit  is 


s- 


meant,  not  righteousness  itself,  but  rather  the  effect  which  righteou 
ness  produces,  and  that  is,  "quietness,  peace,  and  assurance  for  ever." 
Isaiah  xxxii.  17.    ,  In  some  instances  they  have  wrought  very 

VOL.  II. — 24 


186  DANGER  OF  SELP-DECEPTION. 

unhappily  for  a  time,  by  stirring  up  the  corruptions  of  the  heart;  but 
*^  afterwards  '^  they  have  had  a  very  different  effect.  It  was  thus  with 
Ephraim,  though  at  first  he  was  like  a  bullock  unaccustomed  to  the 
yoke."  Jer.  xxxi.  18, 19.  Jonah  also  complained  heavily  at  first,  but 
was  afterwards  humbled  and  comforted.   Jonah  ii.  7.  In  some 

cases,  divine  chastisements  work  righteousness  at  the  time,  and  yet  do 
not  immediately  produce  the  peaceable  fruits  of  it;  this  is  reserved 
till  afterwards.  In  many  a  pious  man  they  work  conviction,  repent- 
ance, submission,  and  patience;  and  afterwards,  peace  of  mind,  and 
"joy  in  the  Holy  Ghost."  Rom.  v.  3—5;  Lam.  iii.  19 — 21. 

3.  In  order  that  divine  chastisements  may  have  a  proper  effect,  we 
must  be  exercised  thereby.  This  certainly  denotes  that  we  must 

feel  them,  and  be  deeply  affected  with  them.  Some  men  indeed  pre- 
tend to  brave  affliclion,  and  account  it  mean  and  unworthy  to  feel  and 
be  humbled  under  it;  but  this  is  great  presumption.  David  was  a  man 
of  courage,  yet  he  was  "afraid  of  God's  judgments,"  and  trembled  at 
them.  The  patience  also  of  some  men  is  little  better  than  stupidity; 
their  hearts  are  not  "  exercised  "  by  sorrow  and  trouble.  But  it  be- 
comes us  to  be  humbled  under  divine  rebukes,  or  we  shall  be  guilty  of 
**  despising  the  chastening  of  the  Lord,"  ver.  5.  It  also  includes 

the  exercise  of  our  graces.  We  may  feel  much,  and  yet  not  feel  rightly, 
under  affliction ;  we  may  so  feel  as  to  faint  and  be  discouraged,  ver.  5. 

(1.)  Let  us  be  thankful  that  our  afflictions  as  Christians  are  "chastise- 
ments," sent  to  correct,  and  not  to  destroy;  sent  in  love,  and  not  in 
anger.  1  Cor.  xi.  32;  Rev.  iii.  19. 

(2.)  If  we  are  ready  to  faint  in  the  day  of  adversity,  let  us  "look 
to  Jesus,"  and  remember  his  sorrow.  Heb.  xii.  2. 

(3.)  Seeing  that  afflictions  are  a  principal  means  of  oursanctification, 
let  us  learn  to  be  reconciled  to  them.  If  we  wish  our  hearts  to  be  set 
right,  to  be  humbled,  weaned  from  the  world,  we  shall  not  think  much 
of  our  sufferings,  but  shall  say  with  the  psalmist,  "  Trul}^,  God  is  good 
to  Israel." 

(4.)  If  afflictions  are  not  sanctified,  they  will  tend  only  to  aggravate 
our  guilt.  Prov.  xxiii.  25. 


DANGER  OF  SELF-DECEPTION. 

There  is  a  way  which  seemeth  right  unto  a  man;  but  the  end  thereof  are  the  ways  of 
deatli. — Proverbs  xiv.  12. 

However  diversified  the  pursuits  of  men,  all  are  in  search  of  happi- 
ness. Some  seek  it  in  the  things  of  this  life,  and  leave  the  concerns  of 
futurity  unheeded.  This  their  way  seems  wise  to  them,  in  making  sure 
of  what  is,  though  it  can  scarcely  appear  to  themselves  to  be  ^' right." 
Others  are  seeking  the  gratification  of  their  depraved  appetites  in  a  way 
that  is  opposite  to  their  own  consciences,  and  this  therefore  cannot  seem 
to  be  right.  The  text  then  must  be  understood  of  those  who  think  well 
of  their  own  way,  but  who  are  under  a  gross  deception.    It  is  a  painful 


li 


DANGER  OF  SELF-DECEPTION.  187 

thought,  that  there  not  only  are  multitudes  who  know  that  they  are  in 
a  wrong  path,  but  many  more  who  think  they  are  right  even  while 
"  the  end  thereof  are  the  ways  of  death." 

The  following  considerations  may  account  for  this  kind  of  self-decep- 
tion, or  show  how  it  is  that  men  walking  in  a  wrong  way,  may  never- 
theless think  it  to  be  right. 

1.  Much  of  this  is  to  be  attributed  to  the  influence  of  education. 

We  are  not  aware  of  the  innumerable  instances  in  which  we 
are  influenced  by  the  principles  imbibed  in  early  life,  yet  this  first  bias 
of  the  mind  may  make  things  appear  to  be  right,  which  in  themselves 
are  utterly  wrong,  and  lead  to  fatal  consequences.  How  else  could  it 
be  accounted  for,  that  Saul  of  Tarsus  should  not  only  be  induced  to 
persecute  the  church  of  God  and  waste  it,  but  to  think  that  he  ought 
verily  to  do  it?  Thus  it  is  that  many  are  attached  to  certain  forms  and 
systems  of  religion,  because  they  have  been  brought  up  to  them,  and 
for  no  other  reason.  In  different  places,  but  from  a  similar  cause,  pagan- 
ism, Mahomedanism,  corrupted  Judaism,  popery,  and  other  supersti- 
tions, are  all  thought  to  be  right,  though  "  the  end  thereof  are  the  ways 
of  death."  Being  the  religion  of  their  forefathers,  it  has  altogether 
the  appearance  of  being  right.  It  is  the  same  where  the  truth  is  only 
partially  received,  and  some  of  its  leading  doctrines  rejected ;  and 
where  they  "teach  for  doctrines  the  commandments  of  men." 

2.  This  kind  of  deception  arises  in  part  from  ike  power  of  example, 
and  the  countenance  of  the  generality.  The  example  of  those 
around  us  has  an  inconceivable  influence  on  our  principles  and  con- 
duct. A  variety  of  things  positively  evil,  and  which  might  easily  be 
known  to  be  so,  appear  nevertheless  to  be  right,  because  they  are 
practised  and  pursued  by  a  large  portion  of  mankind.  Setting  our 
afiections  on  things  on  the  earth  is  a  great  evil,  condemned  in  the 
Scriptures;  and  yet  this  is  the  way  of  the  world.  "The  wicked 
boasteth  of  his  heart's  desire,  and  blesseth  the  covetous  whom  the 
Lord  abhorreth."  To  a  great  majority  of  the  Jewish  nation  it  seemed 
right  to  be  of  the  same  religion  as  their  rulers,  though  it  included  a 
rejection  of  Christ  and  his  gospel;  and  it  is  much  the  same  with  the 
great  bulk  of  other  nations. 

3.  The  favourable  opinion  which  good  people  may  form  of  us,  may 
make  our  way  seem  to  be  right.  Our  chief  acquaintance  may 
be  with  serious  people,  we  may  go  with  them  to  the  house  of  God, 
and  enjoy  a  portion  of  their  esteem.  They  may  hope  that  we  are 
the  followers  of  Jesus,  and  treat  us  as  such;  and  so  we  may  conclude 
that  we  are  right,  and  that  all  is  well.  This  seems  to  be  the  case 
with  the  foolish  virgins,  who  in  the  parable  are  associated  with  the 
wise.  But  if  we  wish  not  to  be  deceived,  we  must  not  trust  to  the 
judgment  or  good  opinion  of  any  one,  but  desire  that  God  would 
search  us  and  set  us  right. 

4.  Many  a  way  seems  to  be  right,  merely  because  it  is  our  own  way. 

It  is  the  way  which  we  have  chosen,  and  to  which  we  have 
been  accustomed.     It  is  often  seen  in  temporal  things,  that  a  man 


188  BEATIFIC  VISION  OF  GOD. 

thinks  his  way  to  be  right,  because  it  is  his  way;  and  it  is  much  more 
so  in  the  concerns  of  religion.  Hence  many  evils  may  cleave  to  us, 
and  we  see  nothing  of  their  sinfulness.  We  may  even  be  altogether 
selfish  and  covetous,  and  not  be  aware  of  it;  full  of  pride,  and  not 
perceive  it;  worldly-minded,  vain  and  conceited,  and  yet  think  that 
all  is  right. 

5.  The  resemblance  between  real  religion  and  what  has  only  the  ap- 
pearance of  it,  may  be  another  cause  of  this  deception.  In 
many  instances  this  will  make  a  way  appear  to  be  right,  though  it  is 
leading  us  on  to  destruction.  Self-righteousness  has  a  seemly  ap- 
pearance, and  promises  fair  for  the  kingdom  of  heaven;  for  it  will  be 
pleaded  that  we  must  be  religious  and  devout,  and  do  something  to- 
wards our  salvation.  Yet  it  is  certain,  that  "  by  the  works  of  the 
law  "  shall  no  flesh  "living  be  justified."  Those  who  rest  in 
a  few  delusive  impressions  and  feelings,  by  which  the  heart  is  moved, 
but  not  changed,  may  flatter  themselves  with  being  the  subjects  of 
true  religion;  and  those  also  who  possess  a  mere  speculative  acquaint- 
ance with  the  gospel,  are  often  very  confident  of  being  right,  and  of 
having  truth  on  their  side.  Those  who  rest  in  a  partial  re- 
formation, and  who  comply  with  some  of  the  duties  of  religion,  may 
think  that  all  is  safe  and  right,  while  they  are  strangers  to  the  love 
of  God,  and  not  renewed  in  the  spirit  of  their  mind.  Now 
the  end  of  all  these  things  is  death;  yet  they  seem  to  be  right,  and 
bear  some  resemblance  to  true  religion.  Thus,  in  innumerable  ways, 
are  we  in  danger  of  being  deceived,  and  falling  into  perdition. 

Let  us  then  look  well  to  our  way,  and  see  that  it  be  such  as  God 
has  marked  out  for  us  in  his  holy  word.  Let  us  examine  well  our 
motives,  and  see  that  we  are  influenced  by  better  principles  than 
those  of  mere  education,  or  example,  or  the  good  opinion  of  others. 
See  that  our  hearts  be  truly  "  right  with  God,"  and  that  we  are  walk- 
ing "in  the  way  that  is  everlasting." 


BEATIFIC  VISION  OF  GOD. 

As  for  me,  1  will  behold  thy  face  in  righteousness:  I  shall  be  satisfied,  when  I  awake, 
with  thy  likeness. — Psalm  xvii.  15. 

This  is  the  language  of  a  persecuted  saint,  who  derives  comfort 
from  considering  the  wicked  as  the  sword  in  God's  hand  for  punish- 
ing and  correcting  his  people,  ver.  13,  14.  The  psalmist  also 
derives  comfort  under  his  affliction,  by  comparing  his  own  lot  with 
that  of  his  persecutors.  They  had  their  all  in  this  life;  his  was  in 
the  life  to  come,  ver.  15. 

The  language  in  the  text  is  also  the  language  of  one  who  had  great 
things  in  prospect,  even  as  to  the  present  life ;  yet  by  faith  he  over- 
looks them  all,  and  fixes  his  affections  on  things  above.  Like  the 
ancient  patriarchs,  he  "  looked  for  a  city  that  hath  foundations,  whose 
builder  and  maker  is  God." 


BEATIFIC  VISION  01?  GOD.  189 

I.  Notice  the  objects  on  which  his  heart  was  set. 

These  are  three,  namely,  that  he  might  "  behold  the  face  of  the 
Lord" — that  he  might  behold  it  "in  righteousness" — and  finally 
"awake  with  his  likeness." 

1.  He  longs  to  behold  the  face  of  the  Lord.  This  figurative 
mode  of  expression  seems  to  convey  two  or  three  distinct  ideas  : — 
(1.)  By  beholding  the  face  of  the  Lord  is  meant  the  enjoyment  of  his 
favour,  of  that  special  favour  which  he  beareth  to  his  people.  Hence 
to  seek  his  face  is  to  seek  his  favour;  and  for  God  to  "lift  up  the 
light  of  his  countenance  upon  us  "  is  to  be  favourable  to  us,  and  to 
look  upon  us  with  kind  regard. — (2.)  To  behold  his  face  is  to  be  ad- 
mitted to  intimate  communion  with  him,  and  to  enjoy  that  intercourse 
which  is  peculiar  to  a  friend.  When  Absalom  longed  to  see  the 
king's  face,  it  was  that  he  might  have  free  access,  and  that  the  former 
intercourse  might  be  renewed.  2  Sam.  xiv.  32.  So  believers  are  said 
in  this  world  to  "  walk  in  the  light  of  God's  countenance,"  and  to 
have  fellowship  with  him ;  their  prayer  also  is,  that  he  would  not 
cast  them  out  of  his  sight,  nor  take  his  Holy  Spirit  from  them.  Psal. 
li.  11. — (3.)  David's  desire  to  behold  the  Lord's  face  may  ultimately 
refer  to  the  world  to  come,  where  his  presence  will  be  enjoyed  for 
ever.  The  expression,  indeed,  appears  too  strong  to  be  fully  realized 
in  the  present  life.  We  are  said  to  behold  his  works,  and  also  the 
beauty  of  the  Lord,  as  reflected  in  his  word.  We  likewise  see  his 
"  power  and  glory  in  the  sanctuary,"  but  it  is  only  "  as  through  a 
glass  darkly,"  by  means  and  ordinances  of  divine  appointment.  Psalm 
xxvii.  4;  Ixiii.  2.  To  "behold  his  face,"  is  the  privilege  of  glorified 
beings,  and  theirs  only.  Matt,  xviii.  10.  This  then  was  Da- 
vid's wish,  and  David's  prayer:  and  oh  how  desirable  is  this  inefiable 
vision  of  God  and  the  Lamb!  "It  is  pleasant  for  the  eye  to  behold 
the  sun,"  and  nature  revolts  at  the  thought  of  having  the  eyes  closed 
in  death.  Isai.  xxxviii.  11.  But  how  much  more  desirable  to  behold 
the  face  of  God,  though  it  be  only  by  faith !  there  is  a  satisfaction  in 
it,  to  which  no  earthly  enjoyment  can  be  compared.  What,  then, 
must  be  the  bliss  of  seeing  him  as  he  is,  without  a  vail  between  ! 

2.  David's  desire  was  to  behold  his  face  in  righteousness. 
Righteousness  is  necessary  to  our  standing  before  God  in  two  re- 
spects ;  in  a  way  of  merit,  and  also  in  a  way  of  meetness.  The  for- 
mer is  by  the  righteousness  of  another,  the  latter  by  a  righteousness 
that  is  wrought  within  us ;  the  language  of  the  text  is  applicable  to 
both,  and  both  are  necessary  to  salvation. — (1.)  Saints  under  the  Old 
Testament  as  well  as  under  the  New,  often  speak  of  a  righteousness 
without  us,  which  is  imputed  or  accounted  to  them  that  believe. 
"Abraham  believed  God,  and  it  was  accounted  to  him  for  righteous- 
ness." It  is  also  described  as  a  righteousness  from  the  God  of  our 
salvation,  in  which  "  all  the  seed  of  Israel  shall  be  justified,  and  shall 
glory."  Psal.  xxiv.  5;  Isai.  xlv.  24,  25;  Jer.  xxiii.  6.  It  is 
this  righteousness  that  is  necessary  to  our  standing  before  God,  and 
beholding  his  face  with  joy;  and  no  one  can  appear  in  his  presence 


190  BEATIFIC  VISION  OF  GOD. 

without  it.  Psalm  cxxx.  3.  This  alone  is  the  ground  of  the  Chris- 
tian's hope  and  confidence.  Phil.  iii.  9. — (2.)  There  is  also  a  right- 
eousness necessaiy  to  our  standing  before  God,  in  a  way  of  meetness; 
for  "  without  holiness  no  man  shall  see  the  Lord."  We  must  be  pre- 
sented faultless  before  the  presence  of  his  glory;  and  in  order  to  this 
we  must  be  washed  in  the  Saviour's  blood,  and  be  cleansed  from  all 
our  iniquities,  as  well  as  clothed  with  his  righteousness.  And  only 
in  this  way  can  we  see  the  face  of  God  and  live.  Matt.  v.  8 ;  Heb. 
xii.  14;  Jude  24. 

3.  Another  thing  which  David  desired  of  the  Lord  was,  that  he 
might  awake  with  his  likeness.  Death  is  a  sleep  in  reference 

to  the  resurrection,  and  this  is  an  alleviating  thought  in  the  prospect 
of  our  dissolution.  Death  to  the  believer  is  a  falling  asleep  in  Jesus, 
sinking  as  it  were  into  his  arms,  and  reclining  on  his  bosom.  But 
we  shall  awake  again;  and,  endearing  thought,  it  will  be  "with  his 
likeness."  The  soul  will  be  perfectly  conformed  to  his  moral  attri- 
butes, and  the  "  body  fashioned  according  to  the  glorious  body  of 
Christ."  Phil.  iii.  21.  There  will  be  no  evil  appetite  tempting  us  to 
sin,  no  tendency  to  affliction  or  to  death :  the  body  will  then  become 
a  fit  companion  for  the  soul,  and  both  a  habitation  for  God  through 
the  Spirit.  These  are  the  objects  on  whicji  the  heart  of  David 

was  set,  and  of  supreme  desire  to  all  that  fear  and  love  the  Lord. 

II.  The  decidedness  of  David's  choice,  in  reference  to  these  ob- 
jects. 

This  is  expressed  by  the  contrast  which  he  forms  between  himself 
and  the  men  of  the  world,  who  had  their  portion  in  this  life. 
The  language  also  represents  him  as  being  fully  come  to  a  point,  from 
which  he  could  on  no  account  recede.  "As  for  me — I  shall  be  satis- 
^ed/'  This  is  like  saying,  If  all  the  world  were  against  him,  or  he 
^ad  been  the  only  one  of  the  same  mind,  it  would  not  aifect  his  de- 
termination; his  heart  was  set  on  God  for  his  portion,  and  he  could 
be  satisfied  with  no  other. 

This  may  teach  us  the  importance  and  necessity  of  being  decided 
in  religion,  and  of  being  wholly  guided  by  its  dictates,  whatever  may 
be  the  conduct  of  others,  or  their  enmity  against  us.  Our  own  souls 
are  of  first  importance,  our  own  vineyard  must  first  be  kept,  and 
^'  every  one  must  give  account  of  himself  to  God." 

Many  are  governed  by  public  opinion,  they  go  with  the  world. 
Others  are  guided  by  their  teachers,  take  every  thing  for 
granted,  and  give  up  religion  if  their  favourite  minister  depart. 
Many  are  carried  away  when  others  fall  into  error,  and  turn  their 
backs  in  a  season  of  apostacy.  In  opposition  to  all  this,  true 

religion  is  to  go  forward,  and  abide  faithful,  though  all  about  us  were 
to  forsake  God,  and  abandon  his  righteous  cause. 

III.  The  complete  enjoyment  which  he  anticipated,  in  the  posses- . 
sion  of  the  desired  good :  « I  shall  be  satisfied  when  I  awake  with 
thy  likeness." 


If 


CHRISTIAN  ttUMILITlr.  191 

There  is  a  satisfaction  in  these  things,  objectively  considered,  even 
in  the  present  life.  Psalm  Ixv.  4.  The  service  of  God  yields  so  much 
comfort  and  satisfaction,  that  we  could  never  wish  to  forsake  it,  though 
it  falls  far  short  of  future  blessedness. 

Two  things  will  then  complete  our  satisfaction ;  our  capacity  of 
enjoyment  and  the  good  to  be  possessed — 

1.  Our  capacity  of  enjoyment  will  in  the  future  state  far  exceed  what 
it  is  at  present,  and  yet  it  shall  be  abundantly  filled.  The 
hopes  and  desires  of  the  soul  are  now  greater  than  all  the  world  can 
satisfy,  as  is  too  evident  in  the  frequent  unhappiness  and  misery  of 
the  rich  and  great,  who  have  no  other  good ;  and  yet  in  the  present 
state  our  powers  are  very  contracted,  when  compared  with  what  they 
will  be.  We  know  but  in  part,  are  now  in  a  state  of  infancy,  and 
our  moral  capacity  is  weakened  by  the  remains  of  indwelling  sin ; 
but  when  we  awake  in  the  image  of  God,  all  these  impediments  will 
be  removed.  Our  want  of  spiritual  enjoyment  arises  also 
from  the  want  of  knowledge,  the  want  of  more  enlarged  and  relish- 
ing views  of  heavenly  things;  but  in  the  future  state  the  soul  will  for 
ever  expand,  and  yet  be  for  ever  filled  and  satisfied  from  the  Fountain 
of  all  intelligence.  Our  enjoyments  are  abridged  and  inter- 
rupted by  the  innumerable  avocations  of  life,  by  pain  and  sickness, 
by  domestic  sorrows,  and  a  variety  of  apprehended  ills;  but  when  we 
awake  with  the  divine  likeness,  these  shall  be  known  no  more. 

2.  The  good  to  be  enjoyed  will  be  unspeakably  greater  than  has 
been  known  before,  even  what  "eye  hath  not  seen,  nor  ear  heard, 
neither  hath  entered  into  the  heart  of  man.'^  The  mystery  of 
God  will  be  finished;  and  as  the  finishing  of  the  work  of  redemption 
added  to  the  joy  of  the  church,  much  more  will  the  completion  of 
the  whole  scheme  of  providence  and  grace,  by  the  destruction  of  "the 
last  enemy,'^  fill  all  heaven  with  joy  and  praise.  All  the  comforts 
of  the  gospel  here  are  only  the  foretaste,  that  will  be  the  fulness ;  this 
is  only  the  seed-time,  that  the  harvest.  Our  conformity  to  the 
image  of  Christ  here,  though  imperfect,  is  essential  to  our  salvation, 
and  the  necessary  medium  of  all  spiritual  enjoyment;  but  when  this 
resemblance  shall  be  complete,  in  body  and  soul,  and  every  look  and 
lineament  become  divine ;  the  joy  and  satisfaction  of  the  believer 
shall  also  be  complete,  and  "  God  will  be  all  in  all." 


CHRISTIAN  HUMILITY. 

Be  clothed  with  humility. — 1  Peter  v.  5. 

The  apostle  has  placed  this  exhortation  in  the  midst  of  several 
others,  as  their  immediate  and  primary  source ;  and  none  of  the  Chris- 
tian duties  can  properly  be  performed  without  it. 

I.  Explain  the  nature  of  genuine  humility. 

Humility  does  not  consist  in  mere  words,  or  in  speaking  degrading- 
ly  of  ourselves ;  much  less  in  having  false  views  of  our  real  state  and 


19^  CHRISTIAN  HUMlLitt'. 

character;  but  in  thinking  soberly  of  ourselves  as  we  ought  to  think. 
The  greatest  and  best  of  men  think  and  speak  of  themselves  with  the 
deepest  abasement,  saying  with  the  good  centurion,  "  Lord,  I  am  not 
worthy  that  thou  shouldst  come  under  my  roof:  and,  with  Paul,  "Unto 
me,  who  am  less  than  the  least  of  all  saints." 

If  humility  be  considered  in  reference  to  the  objects  with  which  it 
is  conversant,  we  shall  see  its  nature  and  effects — 

1.  *8.s  it  relates  to  God,  it  is  that  state  of  mind  by  which  we  may 
lie  low  before  him.  It  is  right  that  every  being  should  occupy 
his  proper  place :  the  proper  place  for  us  is  in  the  dust.  In  all  our 
dealings  with  God  for  salvation,  it  becomes  us  to  seek  it  as  utterly  un* 
worthy,  and  as  the  gift  of  mere  grace.  To  come  as  guilty,  without 
a  plea  to  offer  on  our  behalf,  except  what  arises  from  "  the  blood  of 
the  cross,"  It  is  this  spirit  that  makes  the  difference  between  the 
publican  and  the  pharisee ;  the  former  being  deeply  abased,  while  the 
latter  was  full  of  self-righteous  pride.  Luke  xviii.  13. 

2.  Christian  humility  may  be  seen  in  its  effects  with  regard  to  men. 

Pride  disposes  persons  to  think  themselves  of  great  conse-' 
quence  amongst  men,  and  that  the  upper  seat  becomes  them ;  and 
hence  they  are  ever  seeking  to  be  honoured.  Too  much  of  this  spirit 
appeared  in  the  disciples  of  our  Lord,  in  the  early  part  of  their  pro- 
fession, and  there  were  strifes  amongst  them  who  should  be  the  great- 
est. But  humility  w^ill  render  us  meek  and  lowly  in  heart,  and  dis- 
pose us  to  think  more  highly  of  others  than  ourselves.  In 
religious  society  this  spirit  is  of  great  importance,  and  there  can  be 
little  peace  or  comfort  without  it.  In  civil  society  also  it  is  held  in 
high  estimation,  as  a  virtue  above  all  price. 

3.  Humility  ma3^  be  considered  in  reference  to  the  circumstances 
in  which  we  are  placed.  If  rich  in  the  world,  humility  will  make 
us  feel  for  the  poor  and  the  destitute;  it  will  give  us  pleasure  to  re- 
lieve them,  and  in  a  way  that  shall  soften  as  much  as  possible  a  sense 
of  their  dependence  and  obligation,  rendering  us  kind  and  conde- 
scending in  our  acts  of  charity.  If  we  are  poor  and  low  in  the 
world,  humility  will  make  us  contented  with  our  station.  It  is  that 
state  of  mind  which  causes  every  one  to  know  his  proper  place,  whe- 
ther as  masters  or  servants,  parents  or  children.  It  will  be  the 
same  with  respect  to  the  various  talents  we  may  possess ;  it  will  teach 
us  not  to  overrate  them,  but  to  think  soberly  of  ourselves,  as  we  ought 
to  think. 

II.  Consider  the  importance  of  this  holy  principle. 

1.  It  is  one  of  the  greatest  ornaments  of  the  Christian  character. 

To  be  **  clothed  with  humility,"  is  to  be  beautified  with  salva- 
tion. Psa.  cxlix.  4.  It  is  a  quality  which  all  admire,  both  religious  and 
profane ;  and  was  one  of  the  principal  excellencies  in  the  character  of 
our  blessed  Lord.  Matt.  xi.  29, 

2.  It  is  most  friendly  to  growth  in  grace,  and  advancement  in  true 
holiness.  "  The  Lord  resisteth  the  proud,  but  giveth  his  grace  to 


DOCTRINE  OF  FUTURE  BLESSEDNESS.  193 

the  humble."  The  rivers  pass  by  the  hills,  and  run  into  the  valleys. 
Humility  makes  room  for  other  graces  to  grow  and  thrive; 
it  empties  us  of  self,  that  we  "may  be  filled  with  all  the  fulness  of 
God.''  Pride  blinds  the  mind,  leaves  it  in  darkness,  prevents  us  from 
receiving  instruction,  keeps  us  back  from  prayer,  and  so  prevents  the 
growth  of  repentance,  faith,  and  love. 

3.  Humility  is  favourable  to  communion  with  God.  "  The 
Lord  is  nigh  unto  them  that  are  of  a  broken  heart,  and  saveth  such 
as  are  of  a  contrite  spirit."  Psal.  xxxiv.  18  ;  Isaiah  Ixvi.  2.  Pride,  on 
the  contrary,  can  have  no  fellowship  with  him. 

4.  It  is  a  safe  state  to  be  in,  especially  in  the  hour  of  temptation. 
He  that  is  lowly  need  not  fear  a  fall,  but  he  "that  thinketh  he  stand- 
eth"  is  in  the  greatest  danger.  "  Pride  goeth  before  destruction,  and 
a  haughty  spirit  before  a  fall."  No  state  is  safe  to  us,  but  that  of  ab- 
solute entire  dependence  ujx)n  God ;  this  engages  him  on  our  side, 
while  the  self-sufficient  are  left  to  their  own  weakness. 

5.  It  is  also  a  happy  state  for  a  believer  to  be  in.  It  fills  the 
mind  with  peace  and  holy  contentment,  relieves  us  from  anxious  cares 
about  futurity,  and  gives  rest  to  the  soul.  Matt.  xi.  29. 

6.  There  is  abundant  reason  for  humility,  and  for  our  being  low 
before  God.  Everyone  who  looks  into  his  own  heart  must  see 
sufficient  cause  for  abasement,  and  confusion  efface.  If  there  were  no 
transgressions,  no  inbred  corruption  to  deplore,  yet  are  we  at  best  but 
** unprofitable  servants.  " 

Let  these  considerations  reconcile  us  to  all  the  afflictions  and  trials 
of  life ;  all  are  little  enough  to  humble  us  in  the  dust,  and  to  keep  us 
there.  What  we  should  be  without  such  discipline,  who  can  tell !  Job 
xxxiii.  16.  Isaiah  xxxviii.  16. 


DOCTRINE  OF  FUTURE  BLESSEDNESS  OUR  GREAT 
SUPPORT  ;N  LIFE  AND  IN  DEATH. 

For  we  know,  that  If  our  earthly  house  of  this  tabernacle  were  dissolved,  we  have  a 
building  of  God^  a  house  not   made  with  hands,  eternal  in  the  heavens. — 2  Co* 

RINTHIANS  V.  1. 

The  certainty  of  death  is  what  no  one  doubts,  and  some  idea  of  a 
hereafter  is  entertained  by  men  of  all  ages  and  nations,  almost  without 
exception,  nor  can  they  easily  divest  themselves  of  this  impression. 
But  as  to  what  that  hereafter  is,  and  whether  it  is  to  be  considered  as 
an  object  of  desire  or  of  dread,  the  gospel  only  can  declare.  There  ia 
no  religion  on  earth  besides  that  could  give  us  any  information  on  this 
awful  subject,  and  but  for  the  gospel  we  must  have  lived  and  died  in 
a  state  of  utter  uncertainty. 

«  Life  and  immortality"  are  now  "brought  to  light,"  and  the  text 
contains  the  language  of  holy  triumph,  amidst  all  the  sorrows  of  the 
worlds  and  even  in  the  prospect  of  death  itself. 
VOL.  II. — 25 


194  DOCTRINE  OF  FUTURE  BLESSEDNESS 

T.  Notice  the  different  expressions  which  the  apostle  here  uses  on 
the  subject  of  death  and  futurity. 

1.  Paul  speaks  as  an  apostle  and  a  minister  in  behalf  of  himself  and 
his  brethren.  They  were  exposed  to  death  in  every  form,  and 

stood  in  jeopardy  every  hour,  being  always  delivered  to  death  for 
Christ's  sake.  And  now  this  was  their  hope,  that  if  compelled  to  quit 
this  tabernacle,  they  had  another  dwelling  provided.  But  though 

spoken  of  the  apostles  and  suffering  Christians  in  that  day,  the  text  is 
equally  applicable  to  all  other  Christians,  in  every  succeeding  age  of 
the  world;  for  they  all  have  one  hope,  and  one  home,  ch.  iv.  14. 

2.  The  human  body  is  here  presented  under  a  threefold  description, 
and  every  term  is  highly  expressive.  (1.)  It  is  a  "house,"  the 
habitation  of  the  soul,  its  dvvelling-place  is  the  present  world.  Solomon 
also  speaks  of  it  as  a  house,  and  when  old  age  and  death  come,  he  de- 
scribes the  doors  as  being  shut,  and  the  windows  as  being  darkened. 
Eccles.  xii.  3.  (2.)  It  is  an  "  earthly '^  house,  a  frail  tenement, 
whose  foundation  is  in  the  dust.  It  is  mean  when  compared  with  the 
dwelling  above,  and  will  stand  only  for  a  little  time.  (3.)  It  is 
also  called  a  "  tabernacle,"  a  temporary  and  moveable  habitation,  like 
what  the  patriarchs  dwelt  in, when  they  sojourned  from  place  to  place. 
Here  we  have  no  continuing  city:  we  are  tenants  at  will,  and  shall 
soon  be  turned  out. 

3.  It  is  supposed  that  this  body  should  shortly  be  dissolved,  and  re- 
duced to  its  original  dust.  However  strong  and  robust, 
however  beautiful  and  well  fed,  however  near  and  dear  to  us  by  the 
ties  of  blood  and  affection,  the  body  must  be  dissolved,  and  the  taber- 
nacle taken  down.  Those  countenances  which  have  beamed  upon  us 
with  so  much  brightness,  and  diff'used  life  amongst  our  friends,  must 
all  be  changed  and  see  corruption^  Talents  and  usefulness,  and  those 
who  have  been  the  greatest  blessing  to  the  church  and  to  the  world, 
must  all  be  buried  in  the  dust.  Paul  had  preached  the  gospel,  from 
Jerusalem  round  about  to  lUyricum  ;  yet  his  lips  must  be  sealed  in 
silence,  and  his  voice  be  heard  no  more. 

4.  When  the  body  is  dissolved  by  death,  those  ivho  have  believed 
in  Jesus  shall  have  a  home  to  go  to.  If  taken  out  of  one 
house,  another  shall  be  provided  for  them.  It  was  this  thought  that 
enabled  Paul  to  speak  with  so  much  confidence  and  composure  in  the 
views  of  Death.  "  If  it  were  dissolved  " — ah  and  let  it  be  dissolved, 
and  let  death  do  his  worst — still  we  have  "  a  house,  eternal  in  the 
heavens.'*  Here  the  terms  used  are  in  contrast  with  the  former, 
and  are  very  expressive.  The  future  state  is  here  called  "a  building,'' 
and  a  building  "  of  God;"  but  the  body  was  compared  to  a  clay  tene- 
ment that  might  easily  be  destroyed.  Heaven  is  a  substantial  resi- 
dence, which  the  Lord  himself  hath  built,  and  not  man.  It  is  a  house 
"  not  made  with  hands,"  for  what  is  so  made  may  easily  be  destroyed; 
but  the  future  state  of  blessedness  is  a  kingdom  that  fadeth  not  away, 
"  eternal  in  the  heavens." 


OUR  GREAT  SUPPORT  IN  LIFE  AND  IN  DEATH.  195 

5.  It  appears  from  the  text  that  the  knowledge  of  a  future  state 
is  attainable  in  the  present  life.  "  We  know,"  says  Paul.     Of 

ourselves  indeed  we  know  nothing  about  it,  either  by  reason  or  by 
intuition :  it  is  by  faith  only  that  we  know  it,  ver.  7.  Yet 

thereby  we  may  be  said  to  know  it,  because  the  testimony  of  God  is 
the  most  certain  of  all  evidence. 

II.  The  doctrine  of  a  future  state  of  blessedness  is  the  Christian's 
best  support  under  the  trials  of  life,  and  in  the  prospect  of  death. 

The  apostle  intimates  that  had  it  not  been  for  this,  he  and  others 
must  have  fainted  under  their  trials:  ch.  iv.  1,  17,  18. 

1.  Consider  the  suitableness  of  such  a  prospect  to  sustain  us  un- 
der the  ills  of  life,  and  in  death.  A  large  portion  of  God's  people 
are  poor  in  this  world,  and  have  to  contend  with  many  hardships : 
and  what  is  so  alleviating  as  to  think  of  the  inheritance  that  is  re- 
served, and  the  hope  laid  up  for  them  in  heaven?  They  will  be  rich 
enough  by  and  by,  if  they  can  but  wait  for  it.  What  so  re- 

viving to  those  who  see  the  emptiness  of  the  world,  though  they  be 
not  poor.?  To  have  there  an  enduring  substance,  and  "a  crown  of 
righteousness  that  fadeth  not  away."  What  so  supporting  under 

the  decays  of  nature,  when  flesh  and  heart  begin  to  fail,  and  the  out- 
ward man  is  perishing?  It  is  only  by  looking  at  the  things  that  are 
not  seen,  that  the  inward  man  is  renewed  day  by  day.  What 

could  cheer  the  heart  like  this,  in  the  prospect  of  death  itself?  There 
is  something  in  death  at  which  our  nature  revolts;  and  no  one  could 
be  willing  to  die,  except  from  the  hope  of  escaping  a  greater  evil,  or 
enjoying  a  greater  good ;  ver.  2. 

2.  Compare  these  supports  with  those  that  are  derived  from 
other  quarters.  The  ancient  heathen  looked  for  a  state  of 
earthly  bliss  after  this  life,  and  deluded  Mahommedans  are  looking 
for  a  sensual  paradise,  and  infidels  for  annihilation.  Nominal  Chris- 
tians are  looking  for  heaven  too,  but  their  hope  has  no  foundation. 

Even  the  law  of  God,  though  it  virtually  contained  a  pro- 
mise of  eternal  life,  yet  not  to  transgressors.  It  is  the  gospel  only 
that  '^  brings  life  and  immortality  to  light,"  and  imparts  "  a  hope  that 
maketh  not  ashamed." 

3.  Consider  the  effects  which  this  hope  and  these  prospects  have 
actually  produced.  What  resignation  amidst  the  greatest 
afflictions,  as  in  the  case  of  Job,  when  he  could  say  "  I  know  that  my 
Redeemer  liveth."  What  peace  amidst  the  distresses  of  poverty,  and 
the  loss  of  all  created  good,  as  in  the  case  of  Judah's  captivity:  "  The 
Lord  is  my  portion,  saith  my  soul,  therefore  will  1  hope  in  him." 
What  weanedness  from  the  world,  as  in  the  instance  of  David,  who 
could  say,  "  I  shall  be  satisfied  when  I  awake  with  thy  likeness." 
What  joy  in  tribulation,  and  what  triumph  in  the  prospect  of  death, 
as  in  the  example  of  Paul  and  the  rest  of  the  apostles,  and  also  in  the 
holy  martyrs. 


(      196     ) 

STATE  OF  ADVERSITY  FAVOURABLE  TO  COMMU- 
NION WITH  GOD. 

I  did  know  thee  in  the  wilderness,  in  the  land  of  great  drought. — Hosea  xiii.  5. 

When  Israel  were  few  in  number,  poor  and  low,  it  was  well  with 
them;  but  when  God  brought  them  out  of  Egypt  into  the  good  land, 
their  heart  was  exalted,  and  they  soon  forgot  the  Lord;  ver.  6.  In 
this,  as  well  ai5  in  other  parts  of  their  history,  they  present  us  with 
too  faithful  a  picture  of  human  nature. 

The  truth  taught  us  in  the  text  is.  That  the  seasons  of  adversity  are 
most  favourable  to  communion  with  God. 

I.  Endeavour  to  establish  and  illustrate  this  interesting  truth. 

It  is  not  to  be  understood,  that  a  state  of  continued  adversity  is 
desirable,  for  it  has  its  temptations,  as  well  as  uninterrupted  prospe- 
rity. Yet  that  a  portion  of  adversity  in  our  lot  is  needful;  and  when 
compared  with  affluence  and  ease,  it  is  friendly  to  true  religion. 
Nor  is  it  meant  that  adversity  will  of  itself  work  for  our  good. 
Through  the  corruption  of  our  hearts  it  may  operate  against  us,  as  it 
did  with  many  of  the  Israelites  who  perished  in  the  wilderness  and 
with  many  others  who  are  exercised  with  affliction.  But  ge- 

nerally speaking,  if  we  review  our  own  past  experience,  and  compare 
our  times  of  trial  with  those  of  ease  and  fulness,  we  shall  find  that 
the  former,  rather  than  the  latter,  have  been  best  for  us. 

1.  Inquire  what  have  been  the  seasons  in  which  we  have  enjoyed 
most  of  a  spirit  of  prayer,  and  found  the  greatest  freedom  and 
pleasure  in  it.  In  the  day  of  trouble  we  are  especially  invited 
to  call  upon  God,  that  he  may  deliver  us ;  and  can  we  not  look  back 
to  those  times,  as  witnesses  of  our  fervency  and  importunity?  It 
was  thus  with  our  blessed  Lord  himself,  Heb.  v.  7;  Luke  xxii.  44: 
and  thus  with  all  his  saints.  2  Cor.  xii.  8. 

2.  When  have  we  possessed  most  of  a  spirit  of  humility,  and 
brokenness  of  heart  ?  Have  we  not  found  more  of  this, 
when  labouring  under  some  great  distress,  than  at  other  times? 
^^  When  Ephraim  spake  trembling,  he  exalted  himself  in  Israel;  but 
when  he  offended  in  Baal,  he  died."  Hos.  xiii.  1.  When  we  can 
weep  for  sin,  and  mourn  after  the  Lord,  then  it  is  that  he  condescends 
to  commune  with  us,  and  dwell  with  us.  Isai.  Ixvi.  2. 

3.  When  have  we  found  our  hearts  most  wearied  from  the  world, 
or  enjoyed  a  greater  degree  of  spirituality  ?  Has  it  not  been 

^  when  depressed  by  adversity,  and  when  earthly  comforts  have  fled 
from  us  ?  We  have  then  found  our  treasure  to  be  in  heaven,  and  our 
hearts  have  been  there  also.  In  proportion  as  men  are  gaining  the 
world,  the  world  generally  gains  them ;  and  those  who  have  the  least 
of  the  world,  have  the  least  care  about  it.  Many  have  been  kind  and 
liberal  when  they  have  had  but  little,  and  miserably  selfish  when  they 
have  had  much.  Psal.  Ixii.  10.  Therefore,  "if  riches  increase,  set 
jDot  youf  hearts  upon  theni." 


STATE  OP  ADVERSITY  FAVOURABLE  TO  COMMUNION  WITH  GOD.    197 

4.  In  what  seasons  have  we  found  the  truth  and  promises  of  the 
gospel  most  precious  to  us,  or  tasted  most  that  the  Lord  is  gracious  ? 

Has  it  not  been  in  times  of  deep  distress,  when  overwhelmed 
with  a  sense  of  guilt  and  unworthiness;  and  have  not  these  been  some 
of  the  best  seasons  for  communion  with  God  ?  And  may  he  not  say 
of  us  as  of  Israel,  "  I  did  know  thee  in  the  wilderness,  in  the  land  of 
great  drought. " 

5.  Being  pressed  with  trials,  have  we  not  been  more  watchful 
against  sin,  than  in  seasons  when  we  have  been  at  ease  ? 
Adversity  makes  the  heart  tender,  and  keeps  conscience  alive;  but 
prosperity  often  takes  us  off  the  watch.  David  appeared  more  watch- 
ful and  spiritual  while  a  shepherd,  and  when  persecuted  by  Saul,  than 
he  did  afterwards  upon  the  throne.  It  is  said  of  Jehoshaphat,  that 
«  he  walked  in  the  first  ways  of  his  father  David."  2  Chron.  xvii.  3. 
The  Lord  knew  him  in  the  wilderness,  and  had  much  communion 
with  him  there. 

6.  In  adversity  we  feel  a  more  entire  dependence  upon  God;  but 
when  out  of  trouble  we  are  in  danger  of  self-sufficiency,  and  self-con- 
fidence. A  state  of  adversity  furnishes  an  occasion  for  the 
exercise  of  mercy,  and  leads  us  both  to  seek  and  to  enjoy  it.  Then 
it  is  that  we  can  "  glory  in  infirmities,  that  the  power  of  Christ  may 
rest  upon  "  us.  Many  promises  are  made  to  the  poor  and  the  af- 
flicted, and  then  it  is  we  taste  their  sweetness. 

II.  The  use  of  reflecting  on  those  seasons  that  are  past. 

It  is  intimated  in  the  text  that  God  remembers  them,  and  it  be- 
comes us  to  do  so  too. 

1.  It  affords  a  motive  for  gratitude  and  thankfulness,  to  those 
who  have  been  in  adversity,  and  supported  under  it.  The  Lord  fed 
Israel  with  manna  from  heaven,  and  water  from  the  rock,  while  pass- 
ing through  the  desert;  and  have  not  some  of  our  greatest  trials  been 
accompanied  with  the  greatest  mercies,  and  been  to  us  the  richest 
seasons  of  enjoyment?  David  learned  more  in  the  wilderness  than 
out  of  it,  and  so  may  we. 

2.  Reflection  on  the  past  may  reconcile  us  to  adversity,  and  com- 
fort us  in  all  our  tribulations.  If  we  enjoy  more  of  God  in  the  land 
of  drought,  it  is  better  than  living  without  God  in  the  land  of  plenty. 
If  the  Lord  had  not  seen  that  a  low  state  would  generally  be  best,  he 
would  not  have  appointed  it  as  the  portion  of  so  many  of  his  people. 

3.  It  teaches  a  lesson  of  humility  to  those  who  are  in  prosperity, 
because  of  the  danger  there  is  of  forgetting  their  best  friend,  and  of 
departing  from  the  living  God.  It  is  common  for  men  to  say  of 
others  who  have  prospered  in  the  world,  and  then  dropped  their  ac- 
quaintance, "  I  knew  them  when  they  were  in  other  circumstances, 
but  now  they  have  forgotten  me."  But  it  is  the  worst  of  all  to  forget 
God. 


(     198     ) 
TRUE  BELIEVERS  DISTINGUISHED  FROM  APOSTATES. 

If  any  man  draw  back,  ray  soul  shall  have  no  pleasure  in  him.  But  we  are  not  of 
Ihem  who  draw  back  unto  perdition,  but  of  them  that  believe  to  the  saving  of  the 
soul. — Hebrews  x.  38, 39. 

The  whole  tenor  of  this  epistle  is  very  different  from  all  the  rest 
The  other  epistles  are  addressed  to  particular  churches,  or  to  indivi- 
duals: this  appears  to  be  written  to  the  churches  generally  in  Judea, 
which  consisted  chiefly  of  Jewish  converts.  The  others  embrace  a 
great  variety  of  subjects,  adapted  also  to  the  peculiar  circumstances  of 
the  times;  but  this  is  chiefly  confined  to  one  subject.  It  enters  into 
a  comparison  between  Judaism  and  Christianity,  with  a  view  to  ex- 
hibit the  great  superiority  of  the  latter  above  the  former,  and  for  con- 
firming the  Hebrews  in  the  truth. 

These  Jewish  converts  had  met  with  many  troubles,  since  they 
embraced  the  gospel,  and  were  called  to  "  endure  a  great  fight  of 
afflictions."  Many  false  teachers  also  got  in  among  them,  and  en- 
deavoured to  subvert  the  gospel  of  Christ.  Hence  it  is  that  Paul 
enters  into  an  argumentative  defence  of  Christianity,  and  insists  that 
it  is  the  consummation  of  the  former  economy.  Owing,  however,  to 
the  opposition  these  Hebrews  met  with  from  the  world,  and  owing 
to  the  seduction  of  false  teachers,  many  of  them  had  turned  their 
backs  upon  the  gospel;  and  this  occasioned  the  awful  warning  given 
in  the  text.  The  declension  among  them,  though  considerable,  was 
not  total:  many  of  them  still  continued  faithfully  attached  to  the 
gospel. 

I.  Offer  a  few  explanatory  remarks  upon  the  text. 

1.  Observe,  there  is  such  a  thing  as  beginning  in  religiony  and 
jthtn going  hack;  "beginning  in  the  spirit,  and  ending  in  the  flesh." 

Some  affecting  instances  of  this  kind  appeared  among  the 
immediate  followers  of  our  Lord.  John  vi.  ^^.  Among  the  Galatians 
also,  and  among  the  Hebrews,  there  were  many  who  turned  back. 
Gal.  iii.  1 — 4;  Heb.  vi.  4—6.  But  Paul  hoped  well  of  many  of  them, 
notwithstanding  this;  and  hence  it  is  that  so  many  warnings  and 
cautions  are  given.  Heb.  vi.  9. 

2.  The  portion  of  such  as  apostatize  is  final  perdition. 

This  is  expressed  in  a  variety  of  phrases:  "It  had  been  better  for 
them  not  to  have  known  the  way  of  righteousness,  than  to  turn  from 
the  holy  commandment:"  "It  is  impossible  to  renew  them  again 
unto  repentance:"  <<My  soul  shall  have  no  pleasure  in  them,  saith 
the  Lord."  Ah,  how  awful  is  such  a  state !  they  will  meet 

with  double  destruction, and  "their  last  state  is  worse  than  the  first." 

3.  All  who  truly  believe  in  Christ,  believe  to  the  saving  of  the 
soul,  and  thus  receive  the  end  of  their  faith.  True  believing 
is  one  of  those  things  which  "  accompany  salvation."  Though  mere 
light  and  knowledge,  conviction  and  fear,  may  die  away  and  cease, 
yet  God  has  established  a  connexion  between  faith  and  salvation. 
John  iii.  36. 


TRUE  BELIEVERS  DISTINGUISHED  PROM  APOSTATES.  19^ 

4.  Though  such  as  do  believe  may  suffer  a  partial  declension,  yet 
they  shall  not  draw  hack  unto  perdition.  There  are  sea- 

sons in  the  Christian  life  when  faith,  hope,  and  love  may  be  on  the 
decline;  and  owing  to  inward  conflicts  and  oqtward  difficulties,  the 
believer  may  sometimes  be  left  to  sink  low  and  become  feeble;  but 
the  Lord  has  promised  to  be  "  as  the  dew  unto  Israel,  and  they  shall 
revive  as  the  corn,  grow  as  the  vine,  and  cast  forth  their  roots  as  Le- 
banon." Hos.  xiv.  5 — 7. 

II.  Endeavour  to  distinguish  between  those  who  draw  back  to 
perdition,  and  those  who  believe  the  saving  of  the  soul. 

It  is  of  the  utmost  importance  for  us  to  know  our  real  state,  and 
the  class  to  which  we  belong;  and  to  this  end  it  is  necessary  to  have 
some  insight  into  human  nature,  and  especially  an  intimate  acquain- 
tance with  our  own  hearts. 

The  final  issue  of  our  Christian  profession  is  a  serious  concern. 
When  a  person  sets  out  in  the  ways  of  God,  we  cannot  tell  what  will 
be  the  result;  whether  he  will  continue  to  the  end,  or  draw  back  unto 
perdition.  On  this  account  we  must  often  feel,  not  only  for  one  ano- 
ther, but  each  one  for  himself 

There  are,  however,  some  things  by  which  saving  faith  may  be 
known;  and  in  general,  the  final  issue  of  our  religious  profession 
will  depend  upoji,  and  be  determined  by,  the  principles  in  which 
it  originates;  or  whether  we  come  in  by  the  door  of  the  sheepfold, 
or  climb  uji  some  other  way. 

1.  Then,  those  who  walk  in  the  ways  of  religion  merely  through 
custom  or  from,  the  m^ere  principles  of  education,  will  be  likely  in  a 
time  of  trial  to  draw  back;  while  those  who  really  believe,  will  keep  on 
in  spite  of  all  opposition.  No  doubt  there  are  many  who  would 

never  have  thought  of  being  Christians,  if  they  had  not  been  brought  up 
under  some  sort  of  profession.  But  if  this  be  the  origin  of  our  religion; 
if  we  attend  upon  the  gospel,  and  profess  to  receive  its  doctrines  because 
our  fathers  did  so  before  us,  it  is  nothing  worth.  Those  who  act  on 
this  persuasion,  having  no  principles  of  their  own,  will  never  stand  in 
the  day  of  trial,  much  less  will  they  be  saved  at  last.  They  may  go  on 
till  overtaken  by  some  temptation,  or  beset  with  some  difficulty,  and 
then  they  will  give  up  religion  as  a  thing  of  which  they  are  grown 
tired.  If  danger  comes,  they  will  flee  before  it,  and  cannot  endure 
"  cruel  mockings,"  or  persecutions  for  Christ's  sake.  Sucli  will  some- 
times go  on  in  religion  till  they  conceive  themselves  slighted  or  offend- 
ed, and  then  they  turn  their  backs  and  mingle  with  the  world. 

Not  so  the  true  believer.  Afflictions  and  persecutions  for  Christ's 
sake  give  him  no  offence;  whether  honoured  or  despised,  he  will  still 
seek  the  honour  that  cometh  from  God  only.  Tribulations  will  endear 
the  Saviour  to  him  so  much  the  more,  and  so  much  the  more  will  he 
feel  his  need  of  him.  Amidst  all  his  sufferings  he  will  be  ready  to  say, 
with  Paul,  "  None  of  these  things  move  me,  neither  count  I  my  life 
dear  unto  myself."     If  allured  by  worldly  temptations,  the  believer 


aOO  TRUE  BELIEVERS  DISTINGUISHED  FROM  APOSTATES. 

will  "  overcome  by  the  blood  of  the  Lamb;''  or  if  he  suffer  a  defeat, 
he  will  return  like  Peter  to  the  contest  with  greater  ardour,  and  shall 
overcome  at  last. 

2.  Those  who  enter  on  a  profession  of  religion  because  it  happens  to 
be  the  custom  of  the  times,  or  of  the  place  in  which  they  live,  will  be 
likely  to  relinquish  their  attachment,  where  opposite  principles  prevail. 

Christianity  was  the  prevailing  religion  in  the  apostles'  time, 
and  was  commonly  professed  in  the  land  of  Judea.  In  Jerusalem,  espe- 
cially, there  was  a  great  multitude  of  Christians,  who  for  a  time  at  least 
were  held  in  public  estimation,  "  continuing  daily  in  the  temple,  and 
having  favour  with  all  the  people."  Hence  Ananias  and  Sapphira  were 
willing  to  join  the  party,  and  even  to  sacrifice  some  of  their  property 
for  that  purpose.  So  also  when  the  gospel  prevailed  in  the  city  of  Sa- 
maria, Simon  Magus  himself  wished  to  be  baptized.  But  a  profession 
of  religion  that  is  merely  influenced  by  example,  will  not  stand  in  a 
time  of  danger  and  reproach;  all  such  professors  will  "draw  back  to 
perdition,"  for  their  "  hearts  are  not  right  in  the  sight  of  God." 

It  is  far  otherwise  with  true  believers.  They  are  like  Elijah,  who 
when  all  had  bowed  the  knee  to  Baal,  would  stand  alone  for  God.  The 
pious  Jews  in  their  captivity  could  not  forget  Jerusalem,  though  the 
heathen  around  them  had  forgotten  it,  and  long  since  rased  it  to  its 
foundation.  Neither  can  the  Christian  forget  his  Saviour,  who  lives 
continually  in  his  heart  by  faith.  The  believing  Hebrews  had  with- 
stood a  great  fight  of  afflictions,  and  Paul  hoped  they  would  still  endure. 

3.  Such  as  have  never  been  convinced  of  the  great  evil  of  sin,  and 
of  the  utter  insufficiency  of  all  worldly  good,  will  be  in  danger  of 
going  back  again  to  the  world.  Like  Demas,  if  an  opportunity 
offers  of  getting  wealth,  they  will  give  up  the  advantages  of  religion. 
Or,  like  the  Israelites,  they  will  be  longing  after  the  flesh-pots  of  Egypt, 
when  they  get  into  the  wilderness.  Lot's  wife  is  also  a  sample  of  this 
sort  of  professors,  in  looking  back,  and  lingering  after  Sodom. 

But  it  is  not  so  with  real  Christians,  who  have  seen  the  evil  of  sin, 
and  the  vanity  of  all  created  good.  Their  attachment  to  the  gospel 
may  subject  them  to  worldly  losses,  to  poverty  and  contempt;  but  they 
cannot  on  that  account  forsake  the  Lord.  Like  Ruth  they  will  feel 
that  they  must  go  on,  and  cast  in  their  lot  with  the  people  of  God,  let 
that  lot  be  what  it  may.  Having  known  so  much  of  the  bitterness  of 
sin,  they  cannot  now  do  without  a  Saviour,  and  a  great  one;  and  are 
constrained  to  say  with  Peter,  "  To  whom.  Lord,  should  we  go?  thou 
hast  the  words  of  eternal  life." 

4.  Such  as  enter  upon  the  ways  of  God  from  sudden  and  violent 
alarms  of  conscience,  and  not  from  a  proper  conviction  of  the 
judgment,  or  from  real  love,  are  in  danger  of  apostacy.  They 
will  go  back  again  when  the  alarm  is  over,  or  sink  into  carnal  security 
when  they  have  got  the  better  of  their  fears.  Many  have  been  under 
strong  conviction,  and  while  in  that  state  have  been  diligent  in  seeking 
the  Lord,  as  a  means  of  pacifying  conscience;  and  when  conscience  is 
made  easy,  they  will  either  turn  to  open  sins,  or  gradually  decline  in 
their  attachment  to  the  gospel. 


PRIVILEGES  OF  A  CHRISTIAN  COUNTRY.  201 

But  it  is  not  so  with  those  who  believe  to  the  saving  of  the  soul. 
They  feel  an  abiding  sense  of  danger,  and  cannot  relinquish  their  hold 
of  Christ;  neither  can  they  be  persuaded  to  leave  the  ark  till  the  waters 
of  the  flood  are  abated,  and  they  are  safely  landed  in  glory. 

5.  Those  who  make  religion  to  consist  in  joy  or  grief  at  first  con- 
version, are  in  danger  of  being  deceived,  and  so  of  drawing  back  to  per- 
dition. True  religion  is  not  a  transient  feeling,  nor  is  repentance 
the  work  of  a  day,  but  of  a  whole  life.  The  work  of  faith,  the  labour 
of  love,  and  the  patience  of  hope,  will  all  become  habitual,  wherever 
they  have  commenced  under  the  influence  of  renewing  grace.  "The 
life  which  I  now  live  in  the  flesh,  says  the  apostle,  I  live  by  the  faith 
of  the  Son  of  God,  who  loved  me,  and  gave  himself  for  me.'^  True 
faith  is  a  principle  that  will  never  cease  to  operate,  till  it  has  completed 
all  the  work  of  saving  the  soul. 

How  necessary  then  to  examine  well  our  motives  in  all  we  do  in 
religion,  to  see  that  our  profession  originates  in  principle,  and  that  our 
hearts  are  right  in  the  sight  of  God ! 

Such  as  have  made  no  direct  profession  of  the  gospel  ought  to  be 
reminded,  that  a  state  of  neutrality  is  utterly  impossible,  and  that  af- 
fected indifference  will  be  construed  into  direct  and  positive  enmity. 
Luke  xi.  33. 

PRIVILEGES  OF  A  CHRISTIAN  COUNTRY. 

In  Judah  is  God  known:  his  name  is  great  in  Israel.     In  Salem  also  is  his  tabernacle, 
and  his  dwelling-place  in  Zion. — Psalm  Ixxvi.  1,2. 

This  psalm  does  not  appear  to  have  been  written  by  David,  but  in 
later  times.  Its  contents  seem  to  intimate  that  it  was  written  on  the 
overthrow  of  Sennacherib's  army,  probably  by  Hezekiah  or  Isaiah, 
and  committed  to  the  sons  of  Asaph  to  be  sung  in  the  temple  worship. 

I.  Offer  a  few  general  remarks  on  the  text. 

1.  The  great  honour  and  happiness  of  Israel  consisted  in  having 
Jehovah  for  their  God,  as  it  was  from  the  beginning.  Deut.  xxxiii. 
26 — 29.  Here  they  stood  upon  high  ground  in  comparison  of  the 
world  around  them.  Many  other  nations  were  superior  to  them  in 
wealth  and  greatness,  like  the  high  hills  of  Bashan  that  looked  down 
upon  Zion  with  contempt;  many  also  excelled  them  in  science,  as 
Greece  and  Rome.  But  Zion  was  holy  ground,  the  '^dwelling-place 
of  the  Most  High.''  Deut.  xxvi.  19. — The  superiority  of  Israel  con- 
sisted also  in  their  nearness  to  God,  and  in  being  under  the  govern- 
ment of  his  mild  and  equitable  laws.  Observe  the  language  of  Moses, 
Deut.  iv.  7,  8:  "  For  what  nation  is  there  so  gieat,  who  hath  God  so 
nigh  unto  them,  as  the  Lord  our  God  is  in  all  that  we  call  upon  him 
for?  And  what  nation  is  there  so  great  that  hath  statutes  and  judg- 
ments so  righteous  as  all  this  law  which  I  set  before  you  this  day  ?" 

2.  Observe  the  distribution  of  the  honour.  All  Israel  had  a  share, 
but  Judah  especially,  and  Zion  most  of  all;  for  accordingly  as  God 
was  near  to  them,  such   was  their  glory.     Zion  therefore  was  the 

VOL.  II. — 2Q 


202  PRIVILEGES  OF  A  CHRISTIAN  COUNTRY. 

glory  of  Israel,  and  the  church  of  God  is  the  glory  of  any  nation,  and 
her  glory  is  that  God  is  there.  Psalm  cxlviii.  14. 

3.  The  favourable  regard  to  Israel  is  worthy  of  notice,  on  account 
of  the  time  referred  to.  For  the  last  three  hundred  years  God's 
name  had  not  been  great  in  Israel,  for  it  was  dishonoured  by  the  pre- 
valence of  idolatry:  and  only  a  little  while  before  this  period,  Israel 
was  carried  away  captive  by  the  Assyrians,  and  a  remnant  only  was 
left.  Hezekiah  felt  much  for  these,  and  included  them  in  the  pale  of 
the  Church.  2  Chron.  xxx.  5,  6. 

4.  That  which  was  then  confined  to  Israel  and  Judah,  has  since 
been  extended  to  a  considerable  part  of  the  heathen  world.  This  was 
promised,  to  grace  the  reign  of  the  Messiah,  who  was  to  be  God's  sal- 
vation to  the  ends  of  the  earth.  The  seed  of  Abraham  are  chosen  and 
reserved  for  the  same  purpose,  and  their  conversion  is  to  be  the  life  of 
the  world.  At  present  we  may  gratefully  apply  the  language  of  the 
text  to  ourselves:  In  Britain  God  is  known,  his  name  is  great  in  Eng- 
land. In  our  towns  and  cities  is  his  tabernacle,  and  his  dwelling-place 
is  in  his  church. 

5.  The  scene  of  operation  is  enlarged,  so  also  is  the  medium  of 
knowledge.  God  was  then  known  as  the  God  of  Abraham,  as  the 
Lord  God  of  Israel;  and  as  such  he  was  a  refuge  for  them.  But  now 
he  is  known  as  the  "God  and  Father  of  our  Lord  Jesus  Christ,  who 
hath  blessed  us  with  all  spiritual  blessings  in  him."  He  is  now  a  re- 
fuge for  us,  even  for  the  chief  of  sinners. 

II.  Consider  the  great  advantage  in  living  in  an  age  and  country 
where  God  is  known. 

1.  Compare  our  advantages  ivith  those  ivho  live  in  heathen  la7ids, 
in  reference  to  happiness  even  in  the  present  life.  There  are  many 
miseries  peculiar  to  heathens;  and  among  these  the  offering  up  of  hu- 
man sacrifices.  Psal.  xvi.  4.  Or  suppose  the  advantages  were  equal 
as  to  the  present  life,  yet  misery  in  a  greater  or  less  degree  is  the  com- 
mon lot  of  man,  and  the  difference  is  still  extreme;  the  one  has  a  God 
to  flee  to,  the  other  none.  Famine,  pestilence,  and  war  have  been 
where  God's  name  is  known;  but  here  there  is  a  covert  from  the 
storm.  But  how  appalling  to  behold  multitudes  dying  without  suc- 
cour, and  without  hope!  Besides  these  public  calamities,  there  is  a 
great  variety  of  domestic  trials;  but  under  all  we  have  a  place  of  re- 
fuge, and  the  everlasting  arms  are  underneath. 

2.  Compare  our  state  with  theirs,  in  reference  to  the  world  to  come. 
Men  of  all  nations,  ages,  and  classes  know  that  they  are  sinners,  and 
must  die.  The  Philippian  jailer  felt  this.  But  where  is  there  a  refuge 
from  the  wrath  to  come;  and  who  could  have  answered  his  question  ? 
It  is  here  only,  in  a  Christian  land,  that  the  pardon  of  sin  is  revealed. 
All  besides  is  darkness,  and  men  must  die  without  hope,  or  with  one 
that  will  deceive.  They  may  flee  to  their  superstitions,  but  it  will  not 
avail  them.  Believers  in  Christ  only  are  assured  of  a  blessed  immor* 
tality.  2  Cor.  v.  1. 


THE  DIFFICULTY  OF  BEING  SAVED.  203 

3.  Observe  the  terms  in  which  the  grace  and  condescension  of 
God  are  expressed.  "He  is  known,  his  tabernacle  is  with  us,  and  he 
dwells  in  Zion."  This  was  the  great  privilege  of  Israel,  and  they 
alone  could  say,  "Is  not  the  Lord  in  Zion?  is  not  her  King  in  her?" 
This  now  is  true  of  all  the  churches  of  the  saints,  to  whom  he  has 
given  gifts,  that  the  "  Lord  God  might  dwell  among  them."  Psalm 
Ixviii.  18. 

III.  Improve  the  subject. 

1.  Though  these  are  great  advantages,  they  will  not  avail  us  vf'ith- 
out  jjersonal  religion.  What  if  God  should  be  known  in  this  coun- 
try, still  the  great  question  is,  do  we  know  him?  Some  may  have  to 
say,  Truly  God  w^as  known  in  my  native  land,  in  my  town  and  neigh- 
borhood; but  I  lived  and  died  a  heathen,  a  Sabbath  breaker,  and  re- 
fused to  hearken  to  his  word.  He  was  known  to  my  forefathers  in 
my  family,  and  in  the  congregation  where  I  attended ;  but  I  took  no 
heed,  and  my  attendance  was  all  in  vain.  I  had  the  form  of  godliness, 
but  not  the  power.  What  if  he  dwells  in  Zion,  and  his  taber- 
nacle be  with  us,  and  yet  he  has  no  dwelling  in  our  hearts  ?  To  be 
in  such  a  nation,  such  a  town  or  place,  and  yet  to  be  without  God,  is 
to  be  in  the  condition  of  Chorazin  and  Bethsaida,  exposed  to  tenfold 
condemnation.  Matt.  xi.  21,  22. 

2.  Where  God  makes  his  dwelling-place,  let  it  be  our  concern  to 
make  it  ours,  and  to  seek  it  as  the  first  of  all  our  privileges.  Psalm 
xxvii.  4;  cxxxii.  6,  7. 

3.  If  we  duly  appreciate  our  advantages,  we  shall  be  concerned  to 
extend  them  to  others,  and  to  diffuse  the  light  all  around  us.  There 
can  be  no  temptation  to  keep  our  religious  privileges  to  ourselves; 
they  increase  in  value  in  proportion  as  they  are  communicated.  Psal. 
Ixvii.  1,2. 

THE  DIFFICULTY  OF  BEING  SAVED. 

Strive  to  enter  in  at  the  strait  gate :  for  many,  I  say  unto  you,  will  seek  to  enter  in, 
and  shall  not  be  able. — Luke  xiii.  ^4, 

Our  Lord  rendered  himself  familiar  with  those  to  whom  he  preach- 
ed, and  both  permitted  and  encouraged  them  to  ask  him  questions. — 
The  text  is  an  answer  to  one  who  proposed  an  unwise  question,  re- 
lating not  to  his  own  salvation,  but  the  salvation  of  others.  Christ  did 
not  gratify  his  curiosity,  but  directed  his  attention  to  what  properly 
concerned  himself. 

By  the  "  strait  gate  "  is  not  meant  the  gate  of  entrance  into  the 
kingdom  of  God  on  earth,  but  to  the  kingdom  of  glory.  None  seek 
to  enter  into  the  former,  and  are  not  able;  but  many  shall  seek  to  enter 
into  the  latter,  and  shall  not  be  able  ;  ver.  25 — 28. 

The  *' striving,"  to  which  we  are  exhorted,  expresses  not  merely 
the  exercises  of  mind  at  first  conversion,  but  throughout  the  whole 
life.  We  must  strive  and  agonize  continually,  that  we  may  enter  into 
the  kingdom  at  last. 


204  THE  DIFFICULTY  OF  BEING  SAVED. 

I.  Explain  the  counsel  given  us  by  our  Lord. 

If  ever  we  obtain  eternal  life,  we  must  not  trifle  with  the  concerns 
of  our  souls,  but  be  in  real  earnest.  The  way  to  heaven  is  a  race,  and 
we  must  not  loiter:  it  is  a  warfare,  and  we  must  not  beat  the  air. 

This  "striving"  comprises  at  least  two  things — striving  with  God 
in  prayer,  and  striving  against  sin,  which  would  impede  our  progress 
towards  heaven. 

More  particularly — 

1.  Ji  sense  of  our  sinful  and  lost  condition  is  necessary  to  our 
striving  with  success.  Without  this  no  one  will  be  in  earnest, 
but  will  trifle  with  religion.  We  may  pray,  but  unless  we  have  a 
deep  sense  of  our  guilt  and  unworthiness,  it  will  be  mere  formality. 
But  if  our  lost  condition  be  duly  realized,  it  will  teach  us  to  pray,  like 
the  publican,  "God  be  merciful  to  me  a  sinner."  It  vvill  cause  us  to 
wrestle  like  Jacob,  to  plead  like  Ruth,  and  like  the  woman  of  Canaan 
to  take  no  denial.   Matt.  xv.  25 — 28. 

2.  A  conviction  of  our  utter  helplessness,  and  exposedness  to  the 
just  displeasure  of  God,  is  implied  in  our  striving  to  enter  into  the 

kingdom.  No  man  will  ever  be  in  earnest  without  this,  and 

hence  it  is  that  multitudes  never  seek  the  Lord  at  all.  They  see 
nothing  of  their  danger,  nothing  of  their  helplessness  and  misery, 
nothing  of  the  wrath  of  God,  and  how  much  that  wrath  is  deserved. 
But  if  all  this  is  perceived  and  deeply  felt,  it  will  make  us  like  one 
who  is  suing  for  his  life,  knowing  that  his  eternal  all  is  at  stake. 

3.  An  apprehension  of  the  inestimable  worth  of  the  heavenly 
prize,  of  an  interest  in  Christ  and  the  promises  of  eternal  life,  is  im- 
plied in  our  striving  to  "  enter  in  at  the  strait  gate. "  It  was 
thus  with  Paul,  who  <<  counted  all  things  but  loss,  that  he  might  win 
Christ,  and  be  found  in  him."  Phil.  iii.  8 — 14.  It  is  this  that  will 
enable  us  to  bear  every  loss,  and  encounter  every  difficulty.  For  this 
the  blessed  martyrs  strove,  and  resisted  even  unto  blood.  For  this  we 
also  shall  be  willing  to  deny  ourselves,  take  up  the  cross,  and  follow 
Christ,  if  we  may  but  enter  into  the  kingdom  at  last. 

II.  The  motives  by  which  this  counsel  is  enforced. 

These  are  chiefly  derived  from  the  consideration  of  the  awful  con- 
dition of  those  who  will  be  finally  lost,  or  who  "  will  seek  to  enter  in, 
and  shall  not  be  able." 

1.  Their  character  is  described  as  being  strangers  to  God,  and 
"workers  of  iniquity,"  ver.  27.  ^1  hey  made  a  profession  of 
the  gospel,  but  had  no  close  dealing  with  God,  nor  close  walking  with 
him.  They  were  known  to  the  ministers  of  the  gospel,  and  to  Chris- 
tian friends,  but  were  unknown  to  Christ.  They  were  all  the  while 
strang<?rs  to  true  religion,  and  under  the  dominion  of  sin.  This  then 
is  a  reason  for  us  to  be  in  earnest,  that  we  may  avoid  their  condem- 
nation. 

2.  The  self-deception  they  were  under  is  strongly  marked.  They 
had  high  expectations,  and  anticipated  an  abundant  entrance  into  the 


CHRISTIAN  FELLOWSHIP.  205 

kingdom  of  God.     And  why  were  they  so  confident?  (1.)  On 

account  of  their  relation  to  the  godly.  In  the  same  manner  the  Jews 
boasted  of  having  Abraham  for  their  father,  and  many  now  depend  on 
their  Christian  parentage.  (2.)  On  account  of  the  means  of 

grace  which  they  enjoyed:  "thou  hast  taught  in  our  streets/'  verse 
26.  Thus  many  value  themselves,  by  comparing  themselves  with 
infidels.  (3.)  They  were  also  admitted  to  Christian  ordinances, 

"We  have  eaten  and  drunk  in  thy  presence."  Thus  many  are 
acknowledged  as  Christians,  who  will  not  be  owned  at  the  last  day. 

3.  The  awful  disappointment  they  will  meet  with,  seeking  to 
enter  in,  but  shall  not  be  able.  Their  hope  shall  be  turned  into  despair, 
and  instead  of  being  admitted,  they  shall  be  "thrust  out,"  verse  28. 
The  door  will  be  shut,  and  all  their  importunity  be  in  vain,  ver.  2b. 

4.  Their  aggravated  doom,  which  will  be  heightened  at  last  by 
two  considerations.  The  admission  of  \k\Q\v  fathers,  Abraham,  Isaac, 
and  Jacob,  on  whom  their  expectations  were  founded,  ver.  28 ;  and  the 
admission  of  the  gentiles,  whom  they  had  despised,  ver.  29,  30. 

Let  us  therefore  agonize  to  enter  in,  and  tremble  at  the  doom  of 
these  self-deceivers. 


CHRISTIAN  FELLOWSHIP. 

But  if  we  walk  in  the  light,  as  he  is  in  the  light,  we  have  fellowship  one  with  another, 
and  the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all  sin. — 1  John  i.  7. 

The  apostle  had  just  been  inviting  others  to  fello^'ship  with  him- 
self and  liis  brethren,  urging  as  a  motive  that  their  fellowship  was 
with  the  Father,  and  with  his  Son  Jesus  Christ;  and  in  the  text  he 
shows  what  is  necessary  to  such  fellowship.  If  we  walk  in  darkness, 
there  is  no  truth  in  us;  but  if  in  the  light,  "  we  have  fellowship  one 
with  another."  He  does  not  say,  fellowship  with  God,  for  that  is 
implied  in  our  walking  in  the  light;  and  that  is  it  w^hich  fits  us  for 
communion  with  his  people. 

I.  Inquire  what  is  intended  by  "walking  in  the  light." 

The  word  "light"  is  sometimes  put  for  joy,  but  here  it  means 
purity.  In  general  it  relates  to  the  light  of  truth,  and  denotes  such 
a  walk  as  corresponds  with  it. 

1.  It  is  to  walk  so  as  to  make  the  glory  of  God,  our  chief  end,  with 
a  pure  intention  to  serve  and  please  him,  having  a  single  eye. to  his 
glory  in  all  things.  Matt.  vi.  22. 

2.  It  is  to  make  the  divine  character  our  model,  to  walk  in  the 
light  "as  he  is  in  the  light.^'  To  walk  in  love,  for  God  is  love;  to 
walk  in  peace  with  all  men,  that  "  the  God  of  peace  may  be  w^th  us." 
It  is  to  imitate  God  in  his  goodness  and  tender  mercy.  Matt.  v.  44, 
45;  Ephes.  v.  1,  2. 

3.  It  is  to  make  the  will  of  God  the  rule  of  our  conduct,  to  take 
all  our  direction  from  thence  how  we  are  to  serve  and  please  him, 
and  not  to  be  guided  by  tradition,  or  our  own  inclinations. 


206  CHRISTIAN  FELLOWSHIP. 

4.  It  is  to  walk  worthy  of  the  Lord,  unto  all  well-pleasing;  to  be 
influenced  by  the  principles  of  tiie  gospel,  and  to  have  our  general 
conduct  agreeing  therewith.  It  is  "  coming  to  the  light,  that  our  deeds 
may  be  made  manifest  that  they  are  wrought  in  God."    John  iii.  21. 

II.  Consider  the  blessings  connected  with  this  line  of  conduct. 

1.  Communion  with  God,  which  is  evidently  included.  If  we 
walk  in  the  light  we  are  of  one  mind  with  God,  and  shall  therefore 
walk  with  him,  and  he  with  us.  If  engaged  in  his  service,  he  will 
work  with  us  and  by  us;  and  our  work  being  wrought  in  God,  shall 
be  approved  in  his  sight.  If  called  to  suffer  for  him,  he  will  give  us 
strength  equal  to  the  day.  He  will  also  grant  us  liberty  of  access, 
and  freedom  to  plead  before  him.     Ephes.  iii.  12. 

2.  If  we  walk  in  the  light,  we  shall  h3ive  felloioship  one  with  another. 

This  is  not  to  be  enjoyed  without  nearness  to  God,  for  that 
alone  is  the  life  of  Christian  fellowship.  There  is  no  oneness  of  heart 
without  it,  nor  love  for  "the  truth's  sake  which  dwelleth  in  us." 
But  "  if  we  walk  in  the  light,"  it  will  not  only  remove  those  things 
which  stand  in  the  way  of  Christian  communion,  but  will  naturally 
lead  to  it,  and  we  shall  learn  to  "love  as  brethren."  There  may  be 
much  civility  and  good-will  towards  one  another,  where  there  is  no 
communion  with  God ;  but  Christian  affection  cannot  exist  without 
it.  If  we  decline  in  spirituality,  we  shall  soon  be  as  far  off  from 
God's  people  as  we  are  from  God  himself. 

3.  Another  blessed  privilege  is,  we  shall  be  interested  in  the  atone- 
ment, and  "the  blood  of  Jesus  Christ  his  Son  cleanseth  us  from  all 
sin."  This  is  an  unspeakable  advantage:  but  at  the  same  time  it 
implies — (1.)  That  even  those  who  "walk  in  the  light"  have  neerf 
of  forgiveness  and  cleansing  grace,  as  well  as  others,  and  that  it  is  in 
vain  to  pretend  to  be  without  sin. — (2.)  That  the  only  way  of  for- 
giveness is  through  the  blood  of  Christ,  the  efficacy  of  which  is  suf- 
ficient to  cleanse  from  "  all  sin." — (3.)  That  which  gives  efficacy  to 
Christ's  sacrifice  is  the  dignity  of  his  person,  as  "the  Son  of  God." — 
(4.)  Only  those  who  truly  walk  in  the  light,  and  obey  the  gospel,  can 
have  an  interest  in  the  atonement,  and  shall  not  come  into  condem- 
nation. They  only  have  an  "advocate  with  the  Father,"  and  come 
to  "the  blood  of  sprinkling."  1  John  ii.  1. 

We  learn  from  hence  the  necessity  of  personal  religion,  and  of  the 
renewal  and  sanctification  of  our  hearts.  Without  this  we  can  have 
no  communion  with  God  or  with  his  people;  no  forgiveness,  and  no 
hope  of  eternal  life. 

If  any  are  going  on  still  in  darkness,  in  error  and  in  sin,  and  yet 
flatter  themselves  that  all  will  be  well  at  last,  let  them  beware  of  so 
dreadful  a  delusion.  For  "if  we  say  that  we  have  fellowship  with 
God,  and  walk  in  darkness,  we  lie,  and  do  not  the  truth,"  ver.  6. 


(     207     ) 
THE  BARREN  FIG-TREE. 

Now  in  the  morning,  as  he  returned  into  the  city,  he  hungered.  And  when  he  saw 
a  fig-tiee  in  the  way,  he  came  to  it,  and  found  nothing  thereon,  but  leaves  only, 
and  said  unto  it,  Let  no  fruit  grow  on  thee  henceforward  for  ever.  And  presently 
the  fig-tree  withered  away.  And  when  the  disciples  saw  it,  they  marvelled,  say- 
ing, How  soon  is  the  fig-tree  withered  away! — Matthew  xxi.  18 — 20. 

After  the  labours  of  thq  day,  in  the  city  and  in  the  temple,  it  was 
usual  with  our  blessed  Lord  to  retire  for  the  night  into  some  of  the 
neighbouring  villages.  Returning  in  the  morning,  it  is  said  he 
hungered,  and  sought  fruit  from  a  fig-tree;  and  finding  none,  it 
withered  at  his  rebuke. 

I.  Consider  the  miraculous  fact,  as  it  is  here  related. 

Some  objections  have  been  made  to  our  Lord's  conduct  on  this 
occasion,  especially  as  it  is  said  by  another  evangelist,  that  "  the  time 
of  figs  was  not  yet."  Mark  xi.  12 — 14. 

But  to  this  it  may  be  answered,  (1.)  That  "the  time  of  figs"  means 
here,  the  time  of  gathering  them,  and  which  therefore  was  after  the 
time  of  bearing  fruit.  Of  course,  the  tree  was  barren,  producing  "  no- 
thing but  leaves.^'  (2.)  The  reason  why  Christ  cursed  the  tree  was  not 
merely  on  account  of  its  barrenness,  but  for  the  disappointment  it  pro- 
duced by  its  promising  appearance;  for  he  "  came  to  it  afar  off,  if  haply 
he  might  find  any  thing  thereon." 

That  the  fig-tree  was  really  barren,  is  evident  from  two  considera- 
tions: (1.)  Because  figs  appear,  if  there  be  any,  before  the  leaves. 
Cant.  ii.  13.  A  tree  therefore  covered  with  leaves  w^ould  have  had  fruit, 
if  not  entirely  barren,  especially  as  the  gathering  season  had  scarcely 
commenced.  (2.)  The  time  of  7/ ear  was  near  the  passover,  when 
their  corn  was  in  full  ear,  and  their  fruit  began  to  ripen.  If  the  tree 
therefore  had  not  been  barren  and  worthless,  it  would  at  that  season 
have  produced  fruit. 

But  why  was  our  Lord  displeased,  let  the  tree  be  what  it  will?  Not 
on  account  of  the  tree,  certainly;  but  to  give  an  awful  lesson  to  those 
who  resembled  it  in  its  barrenness,  and  who  would  meet  with  a  similar 
doom.     Let  us  therefore, 

II.  View  the  fig-tree  as  an  emblem  of  the  Jewish  nation. 

Much  the  same  figure  of  speech  is  employed  in  Luke  xiii.  6 — 9, 
and  in  Matt.  xxi.  33 — 43. 

1.  There  was  much  of  the  profession  of  religion  among  the  Jews, 
but  it  was  mere  profession.  They  pretended  to  love  God,  but  the 
love  of  God  was  not  in  them.  They  paid  great  attention  to  forms 
and  ceremonies,  but  ^'  neglected  the  weightier  matters  of  the  law, 
judgment,  mercy,  and  faith."  Matt,  xxiii.  23 — 28. 

2.  Christ's  coming  into  the  world,  and  to  his  own  nation,  was  like 
his  coming  to  the  fig-tree,  "He  came  into  his  vineyard,  and  to  the 
men  of  Judah,  his  pleasant  plant;  and  he  looked  for  judgment,  but 
behold  oppression;  for  righteousness,  but  behold  a  cry."     Isai.  v.  7. 


208  THE  MORTIFICATION  OF  SIN. 

God  said,  "  Surely  they  will  reverence  my  Son ;  but  they  said,  This 
is  the  heir;  come,  let  us  kill  him."  Matt.  xxi.  37,  38. 

3.  The  curse  that  fell  upon  them  was  like  that  upon  the  fig-tree.  The 
Jewish  nation  withered  and  died  away,  and  was  cut  down  root  and 
branch.  The  fig-tree  was  not  sufiered  in  future  to  bear  leaves,  of  which 
it  had  exhibited  such  profusion ;  so  neither  were  the  Jews  permitted  to 
bear  even  the  form  of  religion,  but  their  temple  and  their  altar  were  ut- 
terly destroyed,  and  they  have  ceased  to  be  a  nation  and  a  people. 

III.  The  text  is  applicable  to  individuals  of  every  age  and  country. 

1.  The  character  denoted  by  the  fig-tree  is  unprojil able,  the  cum- 
berer  of  the  ground  ;  persons  who  profess  religion,  but  bring  forth  no 
fruit  to  Christ;  especially  those  who  rise  high  in  profession,  and  yet 
have  nothing  but  a  name  to  live.  They  know  much,  but  have  no  love  ; 
are  full  of  religious  aflfection,  but  it  is  all  self-love.  They  are  zealous 
enough  for  outward  forms  and  circumstances,  but  have  no  love  to  the 
gospel;  have  much  devotion,  but  no  true  benevolence. 

2.  The  curse  of  Christ  will  fall  on  such  characters,  and  they  shall 
be  burnt  up  as  chaif.  Matt.  xiii.  40 — 42.  The  curse  of  God  as  the 
Lawgiver  stands  against  us  as  sinners,  but  the  curse  of  the  Saviour  is 
still  more  dreadful,  because  from  that  there  is  no  deliverance,  and 
"there  remaineth  no  more  sacrifice  for  sin.^'  John  iii.  18,  36.  This 
is  the  curse  that  is  denounced  against  formalists  and  hypocrites,  so 
offensive  in  the  sight  of  God,  and  so  odious  to  men.  Matt,  xxiii.  25, 
33.  The  *'  axe  is  laid  to  the  root  of  the  tree,  and  it  is  hewn  down  and 
cast  into  the  fire."  Matt.  iii.  10,  12. 

Let  those  whose  consciences  answer  to  the  question  of  being  barren 
and  unfruitful  in  the  knowledge  of  our  Lord  and  Saviour  Jesus  Christ, 
beware  of  the  dreadful  consequences;  and  let  them  give  "all  diligence 
to  make  their  calling  and  election  sure."  2  Pet.  i.  10. 


THE  MORTIFICATION  OF  SIN. 

For  if  ye  live  after  the  flesh,  ye  shall  die  :  but  if  ye  through  the  spirit  do  mortify  the 
deeds  of  the  body,  ye  shall  live. — Romans  viii.  13. 

The  apostle,  though  writing  to  believers,  found  it  necessary  to  use 
the  most  searching  language,  and  to  warn  them  of  the  consequences 
of  sin.  Our  Lord  in  similar  terms  told  his  disciples,  that  unless  they 
exercised  the  severest  self-denial  they  could  not  enter  into  the  king- 
dom of  God.  Matt.  V.  29,  30. 

The  two-fold  description  in  the  text  points  out  to  us  the  way  of 
death  and  the  way  of  life. 

1.  The  description  given  as  the  way  of  death ;  it  is  to  "live  after 
the  flesh." 

The  term  "  flesh  "  is  put  for  the  corruption  of  our  nature,  or  for 
human  nature  as  corrupt;  so  when  men  had  corrupted  their  way  they 


MORTIFICATION  OF  SlN.  209 

are  called  "flesh."  Gen.  vi.  3.  It  is  the  same  as  being  carnal  in  opposi-f 
tion  to  what  is  spiritual;  and  this  is  supposed  to  be  the  character  of 
man.  The  term  carnal  is  sometimes  partially  applied  to  Christians, 
as  in  1  Cor.  iii.  3:  but  where  carnality  totally  prevails,  it  leads  to 
death.     Rom.  viii.  6. 

"Living  after  the  flesh/'  is  the  same  thing  as  following  its  dictates; 
"  fulfilling  the  desire  of  the  flesh  and  of  the  mind,  and  walking  accord- 
ing to  the  course  of  this  world." 

There  are  many  ways  in  which  men  may  be  said  to  "  live  after  the 
flesh,"  some  of  which  are  the  following — 

1.  We  may  live  in  the  indulgence  of  fleshly  lusts ^  and  this  is  what 
the  world  in  general  seek  after.  We  all  have  our  pleasures;  and 
the  great  question  is,  what  are  they?  Vain  amusements,  vain  com- 
pany, eating,  drinking,  chambering,  and  wantonness.  Are  these  your 
element  "^  Or  if  restrained  by  motives  of  decency,  do  your  hearts 
still  long  after  them,  and  regret  that  religion  imposes  a  restraint  ?  If 
so,  you  are  living  after  the  flesh,  whatever  be  your  pretensions  to  the 
contrary. 

2.  We  ma}^  be  preserved  from  these  grosser  evils,  a;nd  yet  be  under 
the  dominion  of  fleshly  wisdom.  This  consists  in  worldly  and 
selfish  policy,  making  every  thing  bend  to  our  secular  interest,  and 
going  so  far  in  religion  as  is  consistent  with  that  interest,  and  no  far- 
ther.    But  this  is  living  after  the  flesh,  and  leads  to  eternal  death. 

3.  We  may  neither  be  sensual  nor  avaricious,  but  have  a  thirst  for 
menial  improvement;  and  yet  it  may  only  be  the  "  wisdom  of  the  flesh, 
which  is  foolishness  with  God."  1  Cor.  iii.  18 — 20.  Its  principles 
are  worldly,  and  its  aim  is  to  shine  before  men.  This  also  is  to  "  live 
after  the  flesh,"  or  according  to  the  dictates  of  a  carnal  mind. 

4.  Our  religion  may  only  be  the  work  of  the  flesh,  the  offspring  of 
Corrupted  reason.  Heresies  are  so  denominated,  because  they 
consist  of  doctrines  that  originate  in  a  depraved  heart,  and  are  grati- 
fying to  human  pride.  Gal.  v.  19,  20.  Those  who  corrupted  the  gos- 
pel with  their  vain  philosophy,  were  professed  Christians;  yet  they 
"were  puffed  up  by  a  fleshly  mind."  Col.  ii.  18.  This,  all  this  leads 
to  death,  eternal  death. 

II.  The  way  of  life:  "  If  ye  through  the  Spirit  do  mortify  the  deeds 
of  the  body." — 

Sins  are  here  called  "the  deeds  of  the  body,"  and  require  to  be 
"  mortified."  The  way  in  which  this  is  to  be  effected,  is  "through 
the  Spirit." 

1.  Sins  are  called  the  deeds  of  the  body;  not  the  deeds  done  in  the 
body,  for  in  this  sense  all  actions  are  performed ;  but  those  sinful  deeds 
of  which  the  body  is  the  immediate  agent,  are  principally  intended. 
Col.  iii.  5.  It  is  "  the  flesh  that  lusteth  against  the  Spirit,"  and  that 
wars  against  the  soul.  Gal.  v.  17;  1  Pet.  ii.  11.  Yet  not  the  flesh 
simply  considered,  but  the  corruption  of  our  nature,  which  is  called 
the  "  body  of  sin  and  death."  Rom.  vii.  24. 
VOL.  II. — 27 


210  CONVERSION  OF  THE  GENTILES. 

2.  These  deeds  of  the  body  are  to  be  mortified.  The  word 
here  is  strong;  it  means  to  kill  or  put  to  death,  but  it  is  not  too  strong 
to  agree  with  the  fact.  It  is  expressive  of  what  must  be  the  aim  in 
this  conflict.  The  object  of  sin  in  all  its  operations  is  the  ruin  and 
destruction  of  the  soul,  and  the  aim  of  the  believer  must  be  the  utter 
destruction  of  sin.  There  is  so  much  danger  of  self-deception, 
however,  in  reference  to  this  conflict,  that  it  is  highly  necessary  for 
us  to  examine  our  principles  and  motives.  Some  will  leave  their  sins 
behind  them,  while  they  go  up  to  worship,  or  on  other  occasions ; 
others  feel  remorse  and  determine  to  oppose  sin,  when  they  are  hea- 
vily afflicted,  and  are  made  to  taste  some  of  its  bitterness.  PsaL 
Ixxviii.  34.  But  in  all  this  there  is  no  deadly  enmity,  no  real  morti- 
fication ;  the  sinner  is  soon  at  peace  again  with  his  sins.  If  any  thing 
be  done  to  purpose,  there  must  be  no  truce,  no  intermission  of  the 
warfare.  AH  the  means  employed  against  sin,  must  be  with  a  view 
to  kill  and  destroy;  the  poisonous  weed  must  not  only  be  cut  off", 
but  rooted  out. 

3.  This  mortification  is  to  be  effected  through  the  Spirit. 

This  supposes  our  believing  in  Christ,  and  that  we  both  receive  and 
depend  upon  divine  influence.  iVll  self-righteous  attempts  to  mortify 
sin  will  come  to  nothing.  We  may  fast  and  pray,  retire  from  the 
world,  and  afflict  our  souls;  but  every  effort  must  be  made  in  the 
strength  of  the  Lord  God,  or  it  will  utterly  fail. 

The  influence  of  the  Holy  Spirit  in  this  work  consists, 

(1.)  In  leading  us  to  Christ,  in  whose  death  we  find  the  strongest 
motives  for  the  death  of  sin.  By  his  cross  it  is  that  we  are  crucified 
to  the  world,  and  the  world  to  us.  Our  first  coming  to  Christ  gives  sin 
its  death  blow,  as  may  be  seen  in  the  case  of  Zaccheus;  and  it  is  by 
union  and  nearness  to  him,  that  the  work  is  carried  on. 

(2.)  In  helping  our  praying  infirmities.  Prayer  is  one  of  the  princi- 
pal means  of  mortifying  sin,  as  it  brings  us  more  immediately  into  the 
presence  of  God,  who  is  of  "  purer  eyes  than  to  behold  iniquity,"  nor 
can  it  live  in  his  sight. 

(3.)  In  acting  as  the  Comforter,  sin  is  mortified  through  the  Spirit. 
All  true  consolation  in  the  gospel  tends  directly  to  wean  us  from 
the  world  and  sin,  and  by  this  test  all  our  hopes  and  comforts  may 
be  tried. 

The  end  of  this  path  is  eternal  life,  as  promised  in  the  text.  "And 
to  him  that  overcometh,  Christ  will  give  to  eat  of  the  tree  of  life,  and 
he  shall  inherit  all  things.''  Rev.  ii.  7,  17;  xxi.  7. 


CONVERSION  OF  TPIE  GENTILES. 

Simon  hath  declared  how  God  at  the  first  did  visit  the  gentiles,  to  take  out  of  them 
a  people  for  his  name. — Acts  xv.  14. 

It  was  a  long  time  before  the  Jews,  and  even  the  disciples  of  our 
Lord,  could  be  induced  to  believe  that  God  would  call  the  gentiles  by 


CONVERSION  OF  THE  GENTILES.  211 

his  grace.  They  had  hitherto  had  no  part  in  Israel,  and  they  seemed 
to  think  that  they  never  would.  But  in  this  chapter  we  have  an  ac- 
count of  the  Lord's  mercy  towards  them,  and  of  their  conversion  by 
the  gospel:  and  when  this  event  had  taken  place,  the  apostles  soon 
found  that  it  was  according  to  ancient  prophecy.  They  had  lain  for 
ages  and  ages  past  in  sin  and  darkness,  and  now  they  are  visited  with 
light  and  truth. 

I.  Notice  the  terms  by  which  their  conversion  is  expressed. 

1.  In  general  it  is  expressed  by  the  hordes  visiting  the  gentiles.  This 
includes  several  interesting  particulars — 

(1.)  It  implies  that  in  every  thing  relating  to  our  salvation,  God  is 
the  first  mover;  he  "  at  the  first ''  did  visit  the  gentiles.  But  for  this, 
they  would  never  have  sought  him,  would  never  have  thought  of  in- 
quiring after  God  their  maker.  Or  if  any  among  them  were  uneasy 
without  God,  they  could  never  have  found  him:  all  their  thoughts  and 
inquiries  on  this  subject  is  called  a  "feeling  after  him."  Ch.  xvii.  27. 
The  world  had  had  sufficient  proof,  that  with  all  their  "  wisdom  they 
knew  not  God."  1  Cor.  i.  21. 

(2.)  God  visited  the  gentiles  by  sending  missionaries,  who  conveyed 
to  them  the  gospel.  Some  of  these  they  slew,  and  many  of  them  they 
persecuted ;  yet  it  was  in  this  way  that  the  seeds  of  truth  were  sown  in 
all  the  nations  of  the  earth.  Thus  also  he  visits  us,  by  sending  his 
ministers  from  time  to  time,  and  setting  up  his  tabernacle  in  our  towns 
and  villages. 

(3.)  He  visited  them  in  a  way  of  providence,  both  by  judgments 
and  by  mercies.  "  He  left  not  himself  without  witness^  giving  them 
rain  from  heaven,  and  fruitful  seasons,  filling  their  hearts  with  food 
and  gladness."  But  the  goodness  of  God  did  not  lead  them  to  repent- 
ance, nor  did  they  "  like  to  retain  God  in  their  knowledge."  It  is  the 
law  of  the  Lord  only  that  "  converteth  the  soul,  and  maketh  wise  the 
simple.'*  With  this  the  Holy  Spirit  co-operates,  in  convincing  the 
world  of  sin,  and  leading  men  to  the  Saviour. 

2.  The  conversion  of  the  gentiles  is  expressed  more  particularly, 
by  the  Lord's  taking  out  of  them  a  people  for  his  name.  This  is  the  end 
for  which  he  visited  them,  and  is  the  distinguishing  feature  of  true 
conversion. 

(1.)  Observe,  wherever  the  gospel  comes,  if  is  with  designs  of  mercy 
that  God  may  have  a  people.  How  affecting  is  this  language,  if  applied 
to  us  and  to  other  nations  of  the  world  !  Rom.  ix.  25,  26.  Wherever 
God  sends  his  gospel,  there  he  has  a  people:  where  the  gospel  de- 
parts, or  ceases  to  be  preached  in  its  purity,  there  is  no  longer  a  people 
for  God. 

(2.)  The  sovereignty  of  divine  grace  in  all  this.  It  is  not  all  to  whom 
the  gospel  is  sent  that  become  the  people  of  God,  but  those  only  to 
whom  it  is  applied  by  the  Holy  Spirit.  He  takes  "out  of  them"  a 
people  for  his  name.  This  accords  with  fact  in  all  places  and  ages  of 
the  world;  for  wherever  some  are  saved  by  the  hearing  of  faith,  there 


^12  SELF-EXAMINATION. 

are  many  who  wonder  and  perish.  Persons  may  be  called  Christians 
where  the  gospel  comes,  and  may  think  themselves  so;  but  Ihey  only 
are  so  in  reality,  who  are  separated  and  distinguished  from  the  common 
mass,  and  come  out  from  among  them.  Congregations  are  called  Chris- 
tians, but  it  is  only  those  whom  the  Lord  hath  taken  out  from  among 
them  that  are  his  people.  It  is  the  same  with  families:  seldom  are 
whole  households  converted,  but  those  only  who  are  taken  out  from 
the  rest.  Jer.  iii.  14.  Those  who  are  thus  graciously  distinguished, 
are  frequently  the  most  unlikely;  such  as  are  reckoned  babes  in  know- 
ledge, while  the  wise  and  prudent  are  blinded  by  their  own  conceit. 
Matt.  xi.  25;  1  Cor.  i.  26—29. 

(3.)  The  reason  assigned  for  the  conversion  of  sinners  is,  that  God 
may  have  a  people  "for  his  name,'*  for  his  own  honour  and  glory. 
Unless  God  had  a  people  in  the  world,  his  authority  would  not  be 
respected,  the  riches  of  his  grace  and  the  efficacy  of  his  gospel  would 
be  unknown.  God  therefore  will  form  a  people  for  himself,  that  they 
'^may  show  forth  his  praise."  Isaiah  xliii.  21. 

II.  Observe  the  wisdom  of  God  in  respect  to  the  time  when  he 
visited  the  gentiles,  to  "  take  out  of  them  a  people  for  his  name." 

1.  It  was  under  the  reign  of  the  Messiah,  "at  the  first,"  or  im^ 
mediately  on  his  ascension.  "  Then  was  the  Spirit  poured  out  from 
on  high,  and  the  wilderness  became  a  fruitful  field."  Isai.  xxxii.  15. 
Mercy  then  began  its  wonderful  career,  and  the  jubilee  was  sounded 
amongst  all  nations. 

2.  It  was  when  the  greater  part  of  the  Jewish  nation  had  rejected 
Christ.  Those  who  had  been  the  people  of  God  now  ceased  to  be  such, 
and  were  shortly  to  be  destroyed.  Israel  was  not  gathered,  and  there^ 
fore  God  would  take  out  of  the  gentiles  "  a  people  for  his  namp," 
Rom.  ix.  24,  26. 

3.  It  was  a  time  when  great  and  importunate  prayer  was  made 
by  the  Church  of  God.  Acts  i.  14;  ii.  42.  Now  therefore  he  would 
send  the  gospel  far  off  among  the  gentiles. 

4.  It  was  when  extraordinary  efforts  were  making  for  the  spread 
pf  the  gospel,  and  when  the  disciples  went  every  where  "  preaching 
the  word."  Acts  yiji.  4. 


p 


SELF-EXAMINATION. 

]Examine  yourselves  whetjier  ye  be  in  the  faith ;  prove  your  ovy^n  selves.  Know  ye 
not  your  own  selves,  how  that  Jesus  Christ  is  in  you,  except  ye  be  reprobates  ? — 
2  CoKiNTHiANS  xiii.  5. 

We  are  here  exhorted  to  a  duty  of  great  importance,  and  which 
^requires  to  be  attended  to  with  the  utmost  care  and  fidelity. 

To  "examine"  means  to  inspect,  to  make  trial,  to  enter  upon  a 
jstrict  inquiry;  and  for  this  purpose,  to  commence  with  our  own  hearts. 
To  "prove  "  is  to  try  ourselves  as  metals  are  tried:  if  found  pure, 
they  are  approved ;  if  not,  they  are  rejected,  and  esteemed  as  reproT 
bate.  Jer.  vi.  30. 


I 


SELF-EXAMINATION.  213 


I.  Consider  the  characters  that  are  here  addressed. 

1.  The  exhortation  to  self-examination  is  not  addressed  to  manifest 
unbelievers,  for  it  would  be  sufficiently  evident  that  they  are  not  "in 
the  faith,"  without  any  examination.  Many  who  attend  the  gospel 
are  still  in  this  situation;  instead  of  being  in  the  faith,  they  are  open 
enemies  to  it.  The  immediate  duty  of  such,  in  reference  to  this  subject, 
is  not  self-examination,  but  to  repent  and  believe  the  gospel.  There  is 
such  a  communing  with  their  own  hearts  as  may  lead  to  a  conviction 
of  sin;  but  as  to  their  being  in  the  faith,  who  can  imagine  it,  while  they 
are  living  "  without  God  in  the  world,"  and  at  enmity  against  the  truth. 
Or  if  the  Christian  faith  be  generally  and  loosely  admitted,  yet  it  does 
not "  work  by  love,"  nor  "  purify  the  heart/'  nor  produce  any  of  "  the 
fruits  of  righteousness."  ^ 

2.  Neither  is  the  exhortation  directly  addressed  to  manifest  be- 
lievers, for  this  would  in  part  be  unnecessary.  There  are  some 
whose  souls  prosper,  and  are  in  health,  abounding  in  the  work  of 
faith,  and  labour  of  love.  For  them  "  to  live  is  Christ,  and  to  die  is 
gain."  Such  characters  will  naturally  be  led  to  make  trial  of  them- 
selves as  David  did.  Psalm  xxvi.  1 — 3:  but  Paul  would  not  have  ad- 
dressed them  in  the  language  of  the  text.  He  would  rather  have  said 
to  them,  as  he  did  to  the  believing  Hebrews,  "  But,  beloved,  we  are 
persuaded  better  things  of  you;"  or  as  Peter  to  the  believers  in  hist 
day,  "Whom  having  not  seen,  ye  love.'^  Heb,  vi.  9;  1  Pet.  i.  8. 

3.  The  exhortation  is  addressed  to  doubtful  characters,  and  such 
were  many  among  the  Corinthians.  They  were  much  em^ 
ployed  in  passing  censure,  and  sitting  in  judgment  upon  the  apostles; 
and  Paul  had  to  make  a  long  defence  of  himself  and  his  brethren  in 
this  epistle.  But  having  done  this,  he  turns  upon  them  with  won- 
derful force  in  the  language  of  the  text:  ver.  6. 

II.  The  question  at  issue:  '^Whether  ye  be  in  the  faith,"  or  true 
believers. 

1.  It  is  here  supposed  that  this  is  a  point  of  such  importance  as  to, 
involve  our  salvation.  If  we  are  in  the  faith,  all  the  other  graces 
will  follow  in  the  train;  as  repentance,  love,  and  the  hope  of  eternal 
life.  If  not  in  the  faith,  it  matters  not  what  else  we  are;  our 
hopes  and  our  doings  are  all  in  vain.  John  iii.  36. 

2.  Our  being  in  the  faith  is  not  always  evident,  and  concerning 
which  we  are  liable  to  mistake.  Some  may  think  they  are  not, 
when  they  really  are,  their  evidences  being  obscured  by  some  partial 
declension;  or  for  want  of  clearer  views  of  the  faith  of  the  gospel,  or 
from  natQral  dejection  and  despondency;  in  which  state  of  mind  they 
refuse  to  be  comforted.  Others  may  think  they  are  in  the  faith, 
when  ia  truth  they  are  not,  but  are  mere  nominal  Christians.  Some 
who  embrace  a  false  gospel,  or  a  distorted  system  of  evangelical  prin- 
ciples, are  often  extremely  confident  of  their  state;  but  it  would  be- 
come them  much  more  to  examine  themselves,  than  to  boast  of  their 
election  of  God. 


214  FRUITS  OP  AGED  PIETV. 

III.  The  criterion  by  which  our  state  is  to  be  known,  namely, 
"  That  Jesus  Christ  is  in  us,  except  we  be  reprobates." 

If  we  be  in  the  faith,  Christ  is  in  us,  "  dwelling  in  our  hearts  by 
faith."  This  is  a  matter  so  evident,  that  the  apostle  supposes  them 
to  know  it  without  his  teaching.  But  how  does  Christ  dwell  in  his 
people  ? 

1.  By  his  word,  the  indwelling  of  which  includes  the  indwelling  of 
the  Saviour.  John  xv.  7.  If  we  are  in  the  faith,  the  words  of  Christ 
will  be  sweet  and  acceptable  to  us.  His  doctrine  will  not  offend,  but 
will  be  to  us  "  the  words  of  eternal  life."  John  vi.  56,  68. 

2.  By  his  Spirit,  and  the  same  mind  being  in  us  which  was  also  in 
Christ  Jesus.  Phil.  ii.  7.  If  so,  we  shall  cherish  the  same  disposition 
towards  God,  towards  man,  and  towards  ourselves.  Every  thing 
that  wa»  dear  to  him  will  be  dear  to  us;  the  name  of  the  Lord,  his 
worship,  his  people,  and  his  interest  in  the  world.  It  is  not  enough 
to  have  Christ  in  our  lips,  he  must  be  in  our  hearts:  we  must  possess 
his  spirit,  or  we  are  none  of  his.  Rom.  viii.  9. 

If  any  are  conscious  that  they  are  not  in  the  faith,  and  that  Christ 
is  not  in  them;  let  them  remember  that  the  door  of  faith  is  still  open, 
and  they  may  enter  in  and  be  saved. 


FRUITS  OF  AGED  PIETY. 

The  righteous  shall  flourish  like  the  palm  tree;  he  shall  grow  like  a  cedar  in  Lebanon. 
Those  that  be  planted  in  the  house  of  the  Lord  shall  flourish  in  the  courts  of  our 
-God.  They  shall  still  bring  forth  fruit  in  old  age:  they  shall  be  fat  and  flourishing; 
?to  show  that  the  Lord  is  upright:  He  is  my  rock,  and  there  is  no  unrighteousness 
in  him. — Psalm  xcii.  12 — 15. 

The  congregations  of  Israel,  like  those  in  modern  times,  were  com- 
posed of  various  characters;  and  this  psalm,  which  was  written  for 
:the  Sabbath  day,  draws  a  line  of  distinction  between  the  spiritual  and 
the  formal  worshipper.  It  teaches  us  that  true  spiritual  worship  con- 
sists in  giving  thanks,  ver.  4,  5.  It  then  describes  the  graceless  wor- 
shipper, and  pronounces  his  doom,  ver.  6 — 11.  In  the  text  the  spi- 
ritual worshipper  is  introduced,  with  the  great  advantages  which  he 
enjoys. 

I.  Offer  a  few  explanatory  remarks  upon  the  text. 

1.  The  true  worshipper  is  compared  to  a  palm  tree,  an  evergreen, 
in  opposition  to  the  wicked  who  are  "  as  grass,"  ver.  7.  They 

are  both  said  to  "flourish,"  the  one  in  temporal  things,  in  wealth  and 
fame;  the  other  in  things  spiritual  and  divine.  The  one  is  only  for 
a  little  while,  and  to  be  cut  down;  the  other  will  abide  forever. 
The  "  palm  tree  "  is  said  to  grow  under  the  greatest  pres- 
sure; in  this  it  is  an  emblem  of  the  aged  saint,  growing  in  grace  un- 
der the  weight  of  years,  ver.  14.  What  'is  still  more  singular,  the 
palm  tree  is  not  only  an  evergreen,  but  it  bears  fruit:  "dates  grow 


FRUITS  OF  AGED  PIETY.  215 

on  it  like  bunches  of  grapes."  Cant.  vii.  10.  One  historian  remarks 
that  this  tree  will  continue  to  bear  fruit  for  seventy  years,  and  yield 
nearly  four  hundred  pounds  weight  of  dates  at  a  time.  If  so,  it  is  a 
fit  emblem  of  a  fruitful  believer  in  the  decline  of  life.  He  is 

also  compared  to  the  cedar,  which  is  also  an  evergreen,  distinguished 
by  its  size  and  height. 

2.  The  fruitful  Christian  is  likened  to  a  tree  planted  in  a  friendly 
soil,  even  "  in  the  house  of  the  Lord,"  which  is  like  a  garden  in  which 
the  righteous  grow  up,  and  bear  fruit  to  old  age.  The  house 
of  the  Lord  is  indeed  a  genial  soil  to  all  believers,  who  are  like 
"  trees  planted  by  the  rivers  of  water,  bringing  forth  fruit  in  their 
season."  Psalm  i.  3.  There  are  righteous  men  scattered  up 
and  down  in  the  world,  and  who  dwell  alone;  but  they  seldom  grow 
much;  and  those  who  neglect  the  ordinances  of  public  worship,  while 
within  their  reach,  are  not  likely  to  make  any  progress  in  religion, 
Heb.  X.  25. 

3.  The  religion  of  those  who  are  thus  planted  is  represented  as  be- 
ing permanent.     They  "still  bring  forth  fruit  in  old  age." 

They  are  not  like  those  who  in  a  time  of  temptation  and  persecution 
wither  away,  but  endure  to  the  end,  and  are  saved.  This  is  the  cha- 
racter of  a  real  Christian,  and  no  one  besides  is  so. 

4.  Their  abiding  fruitfulness  shows  that  'Uhe  Lord  is  upright,  and 
that  there  is  no  unrighteousness  in  him."  If  he  were  a  hard 
master,  or  had  dealt  unkindly  with  them,  they  would  not  have  con- 
tinued in  his  service;  but  to  the  end  of  life  they  can  speak  well  of 
his  holy  name.  Or  had  he  not  fulfilled  all  his  promises  towards  them, 
their  faith  and  patience  would  have  failed.  Josh,  xxiii.  14. 

II.  Notice  more  particularly  the  leading  idea  in  the  text,  and  that 
is,  the  fruits  of  old  age. 

Age  is  seen  in  the  works  of  nature  and  of  art,  in  the  vegetable  and 
animal  creation,  and  more  especially  in  the  human  frame,  where  all 
is  perishing  and  going  to  decay.  But  human  nature  does  not  improve 
by  age,  for  though  certain  vices  may  lose  their  power,  there  are  others 
which  gain  an  ascendency,  in  proportion  as  years  increase.  It  is  not 
so,  however,  with  the  aged  Christian:  in  him  "tribulation  worketh 
patience,  and  patience  experience,  and  experience  hope."  Rom.  v, 
3,4. 

More  particularly — 

1.  Old  age  is  a  time  in  which  troubles  generally  hear  down  the  spi- 
rits; and  in  those  who  are  unsanctified,  they  commonly  produce 
peevishness  and  discontent.  But  in  the  aged  saint  they  pro- 
duce meekness,  patience,  and  submission  to  the  will  of  God;  the 
heart  is  softened  by  adversity,  and  becomes  like  a  mellowed  soil. 
The  fire  of  youth  would  put  up  with  but  few  things,  but  age  with 
every  thing  consistent  with  truth  and  a  good  conscience,  for  the  sake 
of  peace. 

2.  Old  age  is  a  time  in  which  experience  becomes  mature,  and  the^ 


Sl6  -UNPROFITABLE  HEARING  OF  THE  WORD. 

judgment  is  ripened  into  decision;  but  if  unsanctified,  it  produces  in- 
vincible obstinacy.  In  an  aged  saint  it  is  otherwise ;  the  large 
experience  he  has  had  of  his  own  ignorance,  weakness,  and  depravity, 
makes  him  humble,  and  fills  him  with  the  meekness  of  wisdom. 
There  is,  indeed,  a  constitutional  meekness  in  some,  the  effect  rather 
of  imbecility;  but  in  aged  Christians  it  is  the  product  of  true  wis- 
dom. They  are  adorned  with  mercies,  kindness,  and  long-suffering; 
and  these  are  graces  that  sit  easy  upon  them.  Col.  iii.  12,  13. 

3.  It  is  a  time  in  which  heaven  draws  near,  and  hope  goes  forth  to 
meet  it.  Unsanctified  old  age  is  generally  covetous  of  the 

world,  though  so  soon  to  leave  it.  The  lusts  of  the  flesh  have  spent 
their  force,  the  pride  of  life  has  lost  its  charms,  and  depravity  has 
but  one  channel  left;  here,  therefore,  it  runs  deeper  and  stronger  as 
it  reaches  the  dread  abyss.  But  the  aged  saint  is  looking  for 

a  higher  and  a  better  portion ;  his  language  is  like  that  of  the  aged 
Paul,  "I  am  now  ready  to  be  offered  up,  and  the  time  of  my  de- 
parture is  at  hand."  The  body  bows  and  leans  upon  a  staff,  but  the 
spirit  cries  with  good  old  Jacob,  "  I  have  waited  for  thy  salvation,  O 
Lord." 


UNPROFITABLE  HEARING  OF  THE  WORD. 

For  unto  us  was  the  gospel  preached,  as  well  as  unto  them:  but  the  word  preached 
did  not  profit  them,  not  being  mixed  with  faith  in  them  that  heard  it. — Hebrews 
iv.2. 

In  various  ways  does  the  apostle  set  before  these  believing  He- 
brews the  example  of  their  forefathers,  many  of  whom  perished 
through  unbelief.  They  had  a  promised  land,  but  came  short  of  it: 
let  us  therefore  fear,  lest  we  should  lose  heaven  in  the  same  way, 
ver.  1.  They  also  heard  "  the  gospel,"  or,  the  good  news  of  deliver- 
ance from  Egypt;  but  it  did  "not  profit  them,  not  being  mixed  with 
faith."  We  have  a  better  gospel  preached  to  us,  but  let  us  take  care, 
lest  by  a  dereliction  of  the  truth,  we  perish  after  the  same  example 
of  unbelief. 

I^  Consider  wherein  consists  that  gospel  which  is  preached  unto 
us,  and  whether  it  be  "  mixed  with  faith  in  them  that  hear  it." 

We  ought  not  to  take  it  for  granted,  that  what  we  hear  from  the 
lips  of  any  mere  man  is  certainly  the  gospel.  It  becomes  us  to  examine 
the  scriptures  for  ourselves,  and  to  bring  every  doctrine  to  that  test. 
Isai.  viii.  20.  In  the  New  Testament  a  summary  is  given  us  of  the 
gospel  in  various  passages,  and  the  amount  of  all  is,  "That  our  salva- 
tion is  of  grace,  through  the  redemption  that  is  in  Christ  Jesus."  I 
Cor.  i.  23;  XV.  1—3;  1  Tim.  i.  15;  1  John  v.  11. 

This  then  is  "the  gospel,"  which  we  have  read  and  heard:  and 
now  the  great  question  is,  whether  it  be  "mixed  with  faith."  We 
have  probably  understood  its  general  import;  but  have  we  obeyed  it 
from  the  heart,  and  received  the  truth  in  love?     If  so,  it  wilt  to  us 


UNPROFITABLE  HEARING  OF  THE  WORD.  2ti 

be  glad  tidings,  and  the  Saviour  will  be  precious,  as  he  is  to  all  them 
that  believe. 

More  particularly — 

1.  The  gospel  supposes  the  purity  and  equity  of  the  divine  law,  or  no 
such  expensive  sacrifice  would  have  been  made  to  honour  it  as  was 
made  by  the  cross  of  Christ.  The  awful  truth  is  attested,  that 
he  was  made  a  curse  for  us;  but  if  the  law  were  not  holy,  just,  and 
good,  that  sacrifice  might  and  ought  to  have  been  spared.  But  if  any 
one  imagines  that  the  law  is  rigorous  and  unjust,  and  that  Christ  came 
to  deliver  us  from  it  as  an  evil,  he  neither  does  nor  can  believe  the 
gospel.  Rom.  iii.  31. 

2.  The  gospel  implies  the  exceeding  sinfulness  of  sin,  or  no  such 
sacrifice  would  have  been  required  for  its  expiation.  Sin 
never  appeared  so  heinous  as  in  the  cross  of  Christ:  hence  if  any  one 
believes  the  gospel,  the  more  he  thinks  of  Christ,  the  more  he  will 
loathe  himself  for  his  own  vileness.  But  if  the  doctrine  of  the  cross 
makes  a  person  easy  in  his  sins,  he  neither  understands  nor  believes 
the  gospel. 

3.  It  supposes  that  we  are  justly  exposed  to  the  wrath  to  come,  or 
Jesus  would  not  have  come  to  deliver  us  from  it.    1  Thess  i.  10. 

We  were  in  the  very  pit  of  destruction,  and  he  descended,- 
not  only  from  heaven,  but  into  the  deepest  abasement,  to  raise  us  up^ 
Do  we  then  believe  that  our  condemnation  would  be  just?  If  so,  we 
shall  receive  mercy  as  a  free  gift,  and  pardon  as  one  that  deserves  to 
die. 

4.  It  supposes  the  utter  insufficiency  of  all  our  doings  to  recommend 
Us  to  God,  or  he  would  not  have  provided  for  us  a  better  righteous- 
ness than  our  own,  by  the  obedience  of  his  Son.  Do  we  be- 
lieve this?  If  so,  we  shall  for  ever  renounce  all  our  own  worthiness,- 
and  desire  only  to  be  found  in  Christ.  Phil.  iii.  9.  We  shall  no 
longer  go  about  to  establish  our  own  righteousness,  but  willingly  sub- 
mit to  the  righteousness  of  God. 

5.  The  gospel  supposes  the  all-sufficiency  and  willingness  of  Christ 
to  save  all  that  come  to  him  by  faith.  Do  we  believe  this,  as 
One  of  its  distinguishing  properties?  If  so,  we  shall  come  to  him, 
that  we  may  find  rest  to  our  souls.  Matt.  xi.  28.  But  if  we  despond, 
and  can  find  no  comfort  in  the  gospel;  if  we  are  looking  for  some 
meetness  to  warrant  us  to  come,  or  think  ourselves  willing  to  be 
saved,  but  fear  that  Christ  is  not  Willing,  we  do  not  "  mix  faith  "  with 
what  we  hear.  John  vi.  37;  Heb.  vii.  25, 

6.  The  gospel  gives  assurance  of  mercy  to  the  most  unworthy,  to  sin- 
ners as  such,  without  any  regard  to  previous  character.  If  we 
believe  this,  we  shall  come  to  Christ  for  life  and  salvation,  and  come 
as  ready  to  perish.  But  if  we  want  to  take  encouragement  from  any 
thing  in  ourselves,  instead  of  relying  wholly  upon  the  overtures  ol 
mercy,  we  do  not  "mix  faith"  with  what  we  hear. 

VOL.  II. — 28 


^18  CHRISTIAN  MODERATION. 

II.  Observe  the  consequences  of  hearing  the  gospel  with  faith,  or 
without  it. 

If  the  former^  it  will  be  to  the  saving  of  the  soul :  if  the  latter,  the 
word  preached  will  not  profit  us. 

1.  If  we  hear  in  faith,  it  will  unite  us  to  Christ,  and  so  give  us  a  real 
interest  in  him.  We  shall  be  "  heirs  of  God  and  joint-heirs  with 
Christ  Jesus.''  1  Cor.  i.  30;  Phil.  iii.  8;  John  i.  12. 

2.  If  we  mix  faith  with  the  gospel,  it  will  remove  a  load  of  guilt 
and  misery^  and  introduce  us  to  the  rest  which  Christ  has  promised. 
Matt.  xi.  29;  Rom.  v.  1;  Heb.  iv.  3. 

3.  If  we  hear  in  faith,  we  shall  have  access  to  God,  and  access  with 
confidence:  and  in  a  world  of  temptation  and  sorrow,  there  is  no  pri- 
vilege like  this.  Ephes.  iii.  12;  Heb.  iv.  16. 

4.  Hearing  in  failh,  all  the  promises  become  ours;  and  as  it  was  with 
Abraham  when  he  went  abroad  to  view  the  land,  so  God  says  to  us, 
"All  this  will  I  give  thee." 

5.  Eternal  life  will  be  the  portion  of  every  one  that  believes,  and 
they  already  receive  an  earnest  of  it  in  the  present  world.  John  iii. 
36;xvii.  3. 

But  if  in  hearing  the  gospel  we  have  not  mixed  faith  with  it,  our 
labour  is  lost,  and  our  duties  are  of  no  avail:  our  present  advantages 
will  only  aggravate  our  future  doom. 

(1.)  We  see  here  that  God  will  clear  his  gospel  from  all  the  re- 
proaches cast  upon  it  by  infidels  and  unbelievers,  who  have  repre- 
sented it  as  a  great  evil  in  the  world,  as  if  all  the  injuries  and  oppres- 
sions inflicted  by  professing  Christians  were  the  effect  of  Christianity. 
Whereas,  the  world  did  not  believe  it,  or  these  evils  would  have  been 
prevented. 

(2.)  We  see  what  will  become  of  those  who  obey  not  the  gospel,  and 
do  not  mix  faith  with  hearing.  They  will  come  short  of  the  pro- 
mised rest,  and  perish  in  the  wilderness.  Heb.  iii.  18,  19. 


CHRISTIAN  MODERATION. 

But  this  I  say,  brethren,  the  time  is  short:  it  remaineth  that  both  they  that  have 
wives  be  as  though  they  had  none;  and  they  that  weep,  as  though  they  wept  not; 
and  they  that  rejoice,  as  though  they  rejoiced  not;  and  they  that  buy,  as  though 
they  possessed  not;  and  they  that  use  this  world,  as  not  abusing  it:  for  the  fashion 
of  this  world  passeth  away. — 1  Cohinthians  vii.  29 — 31. 

We  are  here  taught  how  the  world  may  be  rendered  subservient 
to  religion,  and  how  to  derive  spiritual  advantage  from  all  the  con- 
cerns of  the  present  life.  There  is  nothing  in  the  scriptures  to  check 
our  ardour  after  heavenly  things,  nor  need  there,  but  every  thing  to 
increase  and  inflame  our  love:  but  in  our  worldly  concerns  we  are 
taught  the  duty  of  moderation.  The  scriptures  do  not  prohibit  the 
use  of  worldly  good,  they  only  teach  us  how  to  possess  it  with  ad- 
vantage. 


b 


CHRISTIAN  MODERATION.  21§ 

I.  Notice  the  particulars  in  which  the  duty  of  moderation  is  to  be 
exercised. 

1.  In  our  attachmenls  to  our  nearest  and  dearest  friends,  to  those 
relations  which  are  the  foundation  of  all  others.  "  They  that  have 
wives  are  to  be  as  though  they  had  none."  The  apostle  does 
not  mean  that  they  are  to  be  treated  with  indiflference,  for  men  are 
"  taught  to  love  their  wives,  even  as  Christ  loved  the  church."  Ephes. 
V.  25.  But  all  is  to  be  in  subordination  to  the  love  of  Christ.  When 
God  calls  us  to  part,  we  are  to  yield  to  his  will.  The  patriarchs  wept 
on  these  occasions,  but  did  not  despair  as  if  they  had  lost  their  all. 
Gen.  xxiii.  2. 

2.  In  our  sorrows  for  the  loss  of  earthly  good.  In  some 
cases  this  is  apt  to  rise  to  excess,  so  that  the  party  is  never  happy  any 
more;  but  this  shows  that  we  had  made  idols  of  what  God  had  given 
us.  Amidst  all  our  bereavements  it  becomes  us  to  say,  "  The  Lord 
gave,  and  the  Lord  hath  taken  away,  and  blessed  be  the  name  of  the 
Lord:"  and  when  friends  and  relations  die,  "The  Lord  liveth,  and 
blessed  be  my  rock."  God  will  have  all  our  heart,  and  he  takes 
away  our  enjoyments  that  it  may  be  so. 

3.  In  our  Jo^s  as  well  as  in  our  sorrows.  We  are  allowed  in 
the  day  of  prosperity  to  be  joyful,  but  our  joy  must  be  temperate ; 
and  when  we  do  rejoice,  it  must  be  with  trembling.  If  unduly  elated 
with  prosperity,  it  portends  a  fall;  and  if  inordinate  grief  overwhelms 
us  in  the  day  of  adversity,  it  shows  that  our  strength  is  small.  Eccles. 
vii.  14;  Prov.  xxiv.  10. 

4.  In  our  worldly  possessions.  He  that  thrives  in  his  busi- 
ness, and  is  heaping  up  riches,  is  in  danger  of  setting  his  heart  upon 
them;  yet  this  is  the  spirit  of  the  world,  and  not  that  of  a  real  Chris- 
tian. Psal.  xlix.  11 — 13.  We  are  to  consider  all  these  things  as  not 
our  own,  but  only  lent  us  for  a  season,  and  for  the  use  of  which  we 
must  give  an  account.     1  Pet.  iv.  10;  1  Tim.  vi.  17 — 19. 

5.  As  to  the  whole  of  what  pertains  to  the  present  world,  the  same 
duty  is  enjoined.  We  are  to  ''use  this  world  as  not  abusing  it,^'  and 
to  beware  of  excess.  Our  concern  must  be  to  apply  every 
thing  to  the  purposes  for  which  it  is  given.  All  our  earthly  comforts 
are  to  be  received  with  thanksgiving,  but  they  are  not  to  be  our  por- 
tion, so  as  to  take  the  place  of  God.  They  are  not  to  engage  our 
thoughts  and  affections,  to  the  exclusion  of  heavenly  things,  nor  in  a 
way  of  preference,  for  this  would  be  inconsistent  with  the  love  of 
God.  Neither  are  we  to  value  ourselves  on  account  of  our  riches  or 
worldly  possessions,  for  the  scriptures  attach  no  importance  to  such 
distinctions.  We  are  to  consider  ourselves  as  stewards,  not  as  mas- 
ters and  owners,  like  the  foolish  Nabal.  1  Sam.  xxv.  11.  If  we  use 
our  temporal  mercies  as  steps  to  ascend  to  God,  if  we  see  his  hand  in 
all,  and  employ  all  for  his  glory  and  the  good  of  mankind,  the  world 
will  not  hurt  us. 

II.  The  motives  by  which  this  duty  is  enforced:  "The  time  is 
short,  and  the  fashion  of  this  world  passeth  away." 


$20  THE  LATTER-DAY  GLORY. 

1.  The  fleeting  nature  of  all  worldly  good.  It  is  of  short  dura- 
tion, and  therefore  cannot  affect  us  much.  Short  pains  and  short 
pleasures  are  of  small  account,  for  they  will  soon  be  over;  and  what 
is  life,  when  we  look  back  upon  it?  "It  is  even  a  vapour,  that  ap- 
peareth  for  a  Jittle  time,  and  then  vanisheth  away."  2  Cor.  iv.  17, 18. 

2.  The  want  of  reality  in  all  these  things.  They  are  only  a 
"fashion,"  a  shifting  scene,  that  forms  nothing  but  an  ideal  world. 
-"Men  are  walking  in  a  vain  show,  and  are  disquieted  in  yajn."  Psal. 
xxxix.  5,  6.  Placing  our  affections  on  worldly  possessions,  or  on  any 
form  of  created  good,  is  only  setting  our  eyes  upon  that  which  is  not; 
for  while  we  look  at  it,  it  is  "passing  away."  Prov.  xxiii.  5. 


THE  LATTER-rDAY  GLORY. 

And  let  the  whole  earth  be  filled  with  his  glory.   Amen,  and  amen. — Psalm  Ixxii.  19. 

This  is  the  last  psalm  that  payid  wrote,  and  in  its  general  import 
jt  agrees  with  his  last  words,  as  recorded  in  2  Sam.  xxiii.  Both  of 
them  relate  to  the  coming  and  kingdom  of  the  Messiah,  of  which  his 
heart  was  full ;  and  he  never  seems  to  have  had  his  soul  more  en- 
larged than  when  meditating  on  this  subject,  The  glory  predicted 
in  this  psalm  may  relate  in  part,  ,and  more  immediately,  to  the  reign 
of  Solomon,  yet  it  is  evident  that  the  writer  looked  beyond  it,  to  the 
reign  of  the  Messiah;  and  of  this  we  need  no  greater  proof  than  the 
text  itself. 

(1.)  The  "  glory  "  here  spoken  of  means  the  glory  of  God  as  the 
Qod  of  grace.  The  earth  was  already  full  of  his  glory  as  the  God 
of  nature  and  providence,  and  all  his  works  praise  him.  Isa.  vi.  3. 

(2.)  The  object  now  in  view  corresponds  with  the  original  design 
of  God,  in  all  he  did  for  Israel;  which  was,  not  that  the  blessing 
should  stop  with  them,  but  be  extended  to  all  the  world.  Gen.  xii.  2; 
Psal.  Ixvii.  1,  ^. 

(3.)  This  design  agrees  with  the  prophecies  contained  in  this  psalm, 
particularly  ver.  ,8 — 17. 

(4.)  It  agrees  with  that  affection  for  the  name  of  the  Lord,  ex- 
pressed in  the  first  clause  of  the  verse  before  us:  and  he  that  loves 
that  holy  name  will  (desire  to  see  it  honoured,  and  long  for  the  day 
when  the  earth  shall  be  full  of  his  glory. 

Three  things  in  the  text  demand  attention:  ^rst,  what  is  implied 
jn  the  prayer  of  David:  next,  what  is  more  immediately  expressed: 
and  lastly,  the  grounds  on  which  we  may  expect  this  prayer  to  be  anr 
ijwered. 

I.  Notice  what  is  implied  in  the  petition. 

In  general  it  supposes,  that  the  earth  is  not  full  of  the  divine  glory: 
pn  the  contrary,  its  present  state  in  a  great  degree  resembles  that  of 
the  old  world.  Gen.  vi.  11.  Things  are  indeed  better  than  they  have 
feieeD,  better  than  they  were  in  David's  time.     God  was  then  known 


THE  LATTER-DAY  (5L0RY.  221 

only  in  Israel,  and  his  dwelling-place  was  only  in  Zion:  but  now  he 
is  known  in  many  nations,  and  his  tabernacle  is  among  them.  The 
kingdom  of  Satan  has  received  a  shock,  from  which  it  never  shall 
recover;  and  millions  have  come  from  the  east  and  from  the  west  to 
sit  down  with  Abraham,  Isaac,  and  Jacob  in  the  kingdom  of  God, 
Still,  however,  much  remains  to  be  done;  for — 

1.  The  greater  part  of  the  earth  continues  to  be  overspread  with 
gross  idolatry^  and  all  its  attendant  abominations.  God  is 
not  known,  nor  is  his  name  adored.  Satan  reigns  over  immense 
regions  undisturbed,  and  sin  without  control.  The  state  of  the  eastern 
nations  affords  an  awful  proof  of  this  affecting  truth. 

2.  In  a  large  part  of  the  world  where  God's  name  is  acknowledged, 
his  Son  and  his  gospel  are  rejected.  This  is  the  case  espe- 
cially with  those  nations  that  are  overspread  with  Mahommedan  delu- 
sions,  and  where  every  species  of  lasciviousness  and  cruelty  prevail, 
Christ  and  his  gospel  are, discarded,  and  a  rival  is  set  up  in  his  stead. 
In  all  nations  professing  Christianity  there  is,  besides,  a  great  multi- 
tude of  deists. 

3.  In  those  nations  where  the  name  of  Christ  is  acknowledged, 
his  truth  is  nevertheless  discredited  by  a  large  majority;  and  they 
are  Christians  in  name  only,  and  not  in  heart.  We  see  much 
to  be  thankful  for  in  the  beneficial  influence  of  the  gospel  upon  soci^ 
ety  at  large,  yet  we  are  far  from  seeing  all  things  put  under  Christ, 
There  is  still  a  great  deal  of  contempt  of  serious  religion,  a  prevail- 
ing disposition  to  profane  the  Sabbath,  and  to  indulge  in  immoralities, 
among  all  classes.  At  present  therefore  the  earth  is  overspread  with 
sin  and  darkness. 

II.  Notice  what  is  immediately  expressed  in  this  petition:  "Let 
the  whole  earth  be  filled  with  his  glory." 

The  glory  here  predicted  of  Christ's  kingdom,  is  prefigured  by  the 
glory  of  Solomon's  reign,  the  most  splendid  of  all  the  kings  of  Israel; 
and  there  are  several  points  of  resemblance. 

1.  The  honour  and  advancement  of  Solomon's  kingdom  was  pre- 
ceded by  wars  and  great  calamities  in  the  reign  of  David.  Hence 
he  was  called  a  man  of  blood,  and  Solomon  a  man  of  peace. 

This,  however,  was  one  way  in  which  God  filled  the  earth  with  his 
glory,  as  in  the  awful  judgments  upon  Pharaoh  and  Egypt.  Exod. 
ix.  16.  Afterwards  he  filled  the  earth  with  his  glory  by  his  judg-^ 
ments  upon  Babylon.  Hab.  ii.  14.  Thus  also  he  may  again  prepare 
the  way  for  his  acts  of  mercy,  by  his  judgments  upon  another  Egypt 
and  another  Babylon.  Rev.  xviii. 

2.  The  glory  of  Solomon's  reign  consisted  oi peace  and  rest:  and 
all  that  went  before  was  preparatory  to  it.   1  Kings  iv.  25. 

A  glorious  state  of  rest  and  safety  is  also  to  be  a  leading  feature  in 
Christ's  kingdom,  Isai.  xi.  10;  denoting  an  established  government, 
succeeding  to  wars  and  troubles,  as  Solomon's  peaceful  empire  suc- 
ceeded the  troubles  of  David's  reign.  Two  things  in  particular 


222  THE  LATTER-DAY  GLORF. 

will  distinguish  the  reign  of  Christ  in  the  latter  day — (1.)  The  gene- 
ral resort  of  Jews  and  gentiles  to  the  Saviour.  Psal.  Ixxii.  11. — (2.) 
The  total  cessation  of  all  oppression  and  persecution,  ver.  6 — 9. 

3.  Solomon's  reign  was  distinguished,  not  only  by  its  peace  and 
rest,  but  by  its  public  buildings,  wealth,  and  greatness.  It 

was  then  that  the  temple  was  built,  and  this  was  reckoned  more  glo- 
rious than  the  rest.  This  was  the  end  for  which  all  the  other  was 
designed;  and  the  building  up  of  the  spiritual  temple  will  be  the  result 
of  all  the  overturnings  of  nations  and  of  empires  that  have  gone  be- 
fore; and  "  when  the  Lord  shall  build  up  Zion,  he  shall  appear  in  his 
glory."  Psal.  cii.  16.  What  was  said  of  the  primitive  churches,  Acts 
ix.  31,  will  then  apply  to  all  the  churches  of  Christ  on  earth. 
But  before  "the  whole  earth  can  be  filled  with  his  glory,"  it  must 
first  be  filled  with  his  gospel,  and  Christ's  commission  to  his  servants 
must  be  carried  into  execution.  Matt,  xxviii.  18,  19.  The  divine 
glory  will  then  be  seen,  in  the  abundance  of  his  faithfulness  and  truth. 
The  church  itself,  no  longer  disfigured  with  the  meretricious  orna- 
ments of  "  the  mother  of  harlots,"  will  then  shine  forth  in  all  her  na- 
tive beauty  and  gracefulness,  as  <Hhe  bride,  the  Lamb's  wife."  Rev. 
xxi.  9. 

III.  The  grounds  on  which  we  may  expect  the  fulfilment  of  this 
petition  to  which  David  has  put  his  "Amen,  and  amen." 

Judging  from  appearances,  and  the  revulsions  of  the  kingdom  of 
anti-christ,  the  prospect  is  somewhat  discouraging.  The  thorns  and 
the  briers  of  paganism,  of  Mahommedanism,  of  popery,  and  of  false 
religion  every  where  infest  the  ground,  and  hinder  the  spread  of  the 
gospel:  but  the  Lord  will  pass  through  them  and  burn  them  up,  and 
who  shall  set  them  in  battle  against  him  ?  Isai.  xxvii.  4. 

i.  We  are  assured  that  the  whole  earth  shall  be  filled  with  the 
rglory  of  God,  from  the  promises  made  especially  to  Christ;  and 
"  the  zeal  of  the  Lord  of  hosts  will  perform  it."  Psal.  ii.  8j  Isai.  ix. 
7;  xlix.  6;  liii.  11. 

2.  The  prophecies  and  promises  given  to  the  Church  of  God, 
ensure  the  fulfilment*  of  this  petition.  "The  stone  cut  out  of  the 
mountain  without  hands  is  to  become  a  great  mountain,  and  fill  the 
whole  earth;  a  little  leaven  is  to  leaven  the  whole  lump;  and  the 
kingdom  shall  be  given  to  the  saints  of  the  Most  High."  Dan.  ii.  34, 
35;  vii.  18,27. 

3.  The  prophecies  already  accomplished,  add  to  this  assurance. 
These  are  the  first-fruits  of  the  harvest,  and  the  certain  pledge  of  all 
that  is  to  follow. 

While,  however,  it  becomes  us  to  be  looking  forward  on  behalf  of 
the  world,  let  us  not  forget  ourselves,  and  our  own  state  and  condi- 
tion. What  would  it  profit  us,  if  all  the  world  were  saved,  and  we 
ourselves  be  lost?  Yet  if  the  interest  of  Christ  lies  near  our  hearts, 
it  will  show  that  we  are  his  true  subjects,  and  faithful  friends.  In 
that  case  also  we  shall  reiterate  the  prayer  of  David  with  the  utmost 


LIFE  AND  SALVATION  IN  CHRIST  ALONfi.  223 

fervour  and  satisfaction,  saying,  "  Thy  kingdom  come,  and  let  the 
whole  earth  be  filled  with  thy  glory:  Amen,  and  amen.'' 


LIFE  AND  SALVATION  IN  CHRIST  ALONE. 

And  this  is  the  record,  that  God  hath  given  to  us  eternal  life,  and  this  life  is  in  his 

Son. — 1  John  v.rll. 

These  few  expressive  words  contain  an  epitome  of  the  whole 
gospel,  which  in  a  preceding  verse  is  called  a  testimony  or  witness, 
and  here  a  record,  the  testimony  having  now  been  committed  to 
writing.  The  term  "  record  "  also  denotes  the  permanency  of  the 
gospel,  that  it  is  now  irrevokable,  and  is  God's  memorial  unto  all 
generations.  To  its  inviolability  the  Three  in  heaven,  and  three  on 
earth,  are  said  to  bear  witness,  ver.  7,  8.  Of  its  truth  and  certainty 
every  believer  also  has  an  inward  witness,  and  sets  to  his  seal  that 
God  is  true;  but  every  unbeliever,  by  rejecting  his  testimony  makes 
God  a  liar,  and  comes  into  condemnation. 

The  apostle  in  the  text  is  personating  believers,  when  he  says,  God 
hath  "  given  to  us"  eternal  life.  In  the  gift  of  Christ  for  us,  we  are 
considered  as  sinners;  but  in  the  bestowment  of  eternal  life  upon  us, 
we  are  considered  as  believers.  *<He  that  believeth  on  the  Son  hath 
everlasting  life;  but  he  that  believeth  not  the  Son  shall  not  see  life."' 
John  iii.  36. 

I.  Explain  and  illustrate  the  doctrine  of  the  text. 

1.  By  eternal  life  is  not  meant  merely  a  perpetuity  of  existence. 

God  in  creating  us  immortal  may  be  said  to  have  given  us 
this  already,  having  "breathed  into  man  a  living  soul."  Eternal  life 
then  is  the  opposite  of  eternal  death,  or  of  an  everlasting  separation 
from  God,  and  includes  the  enjoyment  of  endless  felicity. 

2.  Eternal  life  being  the  gift  of  God,  implies  that  we  have  forfeited 
all  by  sin,  and  that  it  can  never  be  obtained  by  our  own  obedience. 

It  was  comprised  in  the  covenant  of  works  made  with  man 
in  innocence,  but  all  is  lost  by  disobedience.  The  law  which  was  or- 
dained unto  life,  is  found  to  be  unto  death.  How  ignorant  soever 
men  may  be  of  the  great  evil  of  sin,  all  know  that  they  are  sinners, 
and  therefore  might  know  that  there  is  no  hope  of  eternal  life  from 
any  worthiness  in  us;  and  that  if  ever  we  be  saved,  it  must  be  by 
mere  grace. 

3.  This  life  being  in  his  Son,  informs  us  that  the  way  in  which  God 
bestows  it  upon  us  as  sinners  is  through  the  mediation  of  Christ. 

This  is  the  grand  peculiarity  of  the  gospel:  hence  it  was  that 
the  "  doctrine  of  the  cross  became  a  stumbling-block  to  the  Jews,  and 
to  the  Greeks  foolishness,"  as  it  is  with  many  now,  who  are  ready  to 
ask.  Why  could  not  God  forgive  sin  without  an  atonement,  and  save 
us  without  a  Mediator.  Certainly,  it  is  not  for  want  of  love,  or  of 
power  to  do  it,  but  a  supreme  regard  to  righteousness  forbids.  Equi- 
ty and  consistency  are  the  foundation  of  government,  nor  is  it  possible 


224  LIFE  AND  SALVATION  11^  ClfRlSt  ALONE. 

that  the  government  of  the  universe  could  rest  on  any  other  basis. 
If  God  had  forgiven  sin  without  some  public  expression  of  his  hatred 
to  it,  it  would  have  appeared  as  if  he  had  connived  at  it,  and  all  he 
had  said  against  it  in  the  prohibition  and  threatenings  of  his  holy  law 
would  have  stood  for  nothing.  Hence  the  punishment  of  the  fallen 
angels;  for  if  he  could  have  passed  by  one  instance  of  rebellion,  why 
not  another  ?  The  effect  of  this  would  have  been  injurious  to  the 
government,  by  destroying  that  respect  which  was  due  to  it  from  all 
his  creatures.  Or  had  there  been  salvation  without  an  atonement,  it 
must  have  been  at  the  expense  of  truth  and  righteousness,  and  this 
would  have  been  a  damp  to  all  holy  beings.  But  through  the 

incarnation  and  obedience  of  the  Son  of  God,  all  these  impediments 
are  at  once  removed.  God's  righteousness  is  now  declared  even  in 
the  remission  of  sin:  he  can  now  be  just  and  yet  the  justifier  of  him 
that  believeth.  Rom.  iii.  25j  26'^  2  Cor.  v.  20,  21. 

In  this  important  transaction,  three  qualifications  appear  to  be  ner-' 
cessary  in  the  character  of  a  Mediator — personal  dignity,  so  that  in 
his  suflferings  there  might  be  a  sufficient  expression  of  the  divine  dis- 
pleasure against  sin:  the  possession  of  a  nature  susceptible  of  suffer- 
ing: and  perfect  purity. 

(1.)  Dignity  of  person  and  character  is  necessary  to  him  who  shall 
be  the  Mediator  betwixt  God  and  man.  If  in  showing  his  displeasure 
against  sin,  God  had  directed  the  slaying  of  an  animal,  would  that 
have  been  sufficient?  It  did  for  types,  but  no  more.  What  would 
such  a  sacrifice  be  in  the  sight  of  God,  and  how  could  it  attract  the 
attention  of  the  universe?  If  a  human  being,  though  innocent,  had 
been  made  a  sacrifice,  it  would  not  have  had  sufficient  weight  in  the 
general  system;  for  what  proportion  can  there  be  between  one  indi- 
vidual of  the  human  species,  and  the  whole  universe  of  intelligent 
beings.  But  oh,  for  God  so  to  love  the  world,  as  to  give  his 

only  begotten  Son,  and  to  deliver  him  up  for  us  all,  is  an  object  of 
sufficient  magnitude  to  fix  the  admiration  of  heaven  and  earth.  Rev. 
V.  12,  13. 

(2.)  He  must  possess  the  same  nature  as  the  offender,  not  only  to  be 
susceptible  of  divine  displeasure,  but  that  all  might  see  it  was /or  man 
he  suffered.  Hence  it  was  necessary,  not  only  that  sin  should  be 
openly  condemned,  but  that  it  should  be  condemned  "  in  the  flesh." 
Rom.  viii.  3;  Heb.  ii.  14. 

(3.)  A  Mediator  must  in  this  case  be  perfectly  innocent  and  holy.  If 
Moses  had  not  been  free  from  the  idolatry  and  rebellion  of  the  people 
of  Israel,  his  prayer  could  not  have  been  heard  on  their  behalf;  but 
"the  Lord  would  pardon  them  for  his  sake.'^  Exod.  xxxii.  11 — 14. 
"Such  an  intercessor  became  us, through  whom  we  also  might  obtain 
forgiveness.'^   Heb.  vii.  26;  Ephes.  iv.  32. 

II.  Consider  the  interest  we  have  in  tliis  subject. 

1.  We  are  all  immortal  and  accountable  creatures,  and  things  are 
come  to  such  an  issue,  that  eternal  life  or  eternal  misery  must  be  ourpor- 


MOTIVES  TO  CHRISTIAN  PERSEVERANCE.  225 

tion.  We  cannot  go  back  into  non-existence;  immortality  is  impressed 
upon  oar  nature.  Neither  can  we  go  into  any  intermediate  state,  we 
must  go  forward.  The  gates  of  heaven  stand  open,  and  so  does  the 
mouth  of  hell;  and  one  of  these  we  must  finally  enter. 

2.  Having  heard  the  gospel,  there  is  now  no  other  alternative,  but  to 
believe  it  and  be  saved,  or  to  make  God  a  liar  and  be  lost  for  ever. 
We  cannot  now  stand  in  the  situation  of  heathens,  who  have  nothing 
but  the  light,  of  nature ;  for  "unto  us  is  the  word  of  this  salvation  sent." 
Acts  iv.  12. 

3.  As  God  gives  eternal  life,  so  we  must  be  willing  to  receive  it 
merely  as  a  free  gift,  and  to  be  numbered  among  the  chief  of  sinners, 
or  we  can  never  enjoy  it. 

4.  As  he  gives  it  only  in  his  Son,  so  that  must  be  the  way  in  which 
we  seek  it,  or  we  shall  never  find  it.  This  is  the  great  stumbling- 
block  with  many;  'Uet  us  therefore  beware  that  we  do  not  perish 
through  unbelief."  Rom.  ix.  32. 

5.  As  this  is  God^s  way  of  giving  salvation,  so  if  we  thus  seek  it,  we 
shall  be  sure  to  find  it.  Every  one  that  seeketh,  findeth  ;  and  "  to  him 
that  knocketh,  it  shall  be  opened."  There  is  no  sin  too  great  to  be 
forgiven,  no  sinner  so  lost  but  he  may  be  saved.     Isai.  Iv.  7. 

6.  Think  of  the  important /?r/ze  held  up  to  view,  eternal  life  and 
blessedness.  To  miss  of  this  will  incur  a  loss  that  can  never  be  esti- 
mated, and  never  be  repaired.  Matt.  xvi.  26. 


MOTIVES  TO  CHRISTIAN  PERSEVERANCE. 

The  path  of  the  just  is  as  the  shining  light,  that  shineth  more  and  more  unto  the 
perfect  day. — Proverbs  iv.  J 8. 

Solomon  was  an  attentive  observer  of  the  conduct  of  mankind;  he 
noticed  the  way  in  which  wicked  men  were  walking,  and  the  way  of 
the  righteous;  and  in  various  parts  of  this  book  he  gives  us  his  ob- 
servations on  their  difierent  results.  The  text  describes  the  way  of 
the  just,  in  opposition  to  that  of  the  wicked,  and  the  contrast  is 
strongly  marked. 

(1.)  Observe,  that  true  religion  is  Me  2^>ay  in  which  a  good  man 
walks:  it  is  his  general  conduct,  his  habitual  course,  not  an  accidental 
thing,  but  the  business  of  his  whole  life. 

(2.)  Though  the  way  is  safe  and  good,  and  will  end  well,  yet  it  is 
supposed  to  be  attended  with  difficulties  and  darkness,  especially  in 
its  commencement.  The  pilgrim  is  bewildered  for  a  time,  and  sees 
men  as  trees  walking. 

(3.)  The  path  will,  notwithstanding,  be  more  illumined  and  more 
pleasant,  the  farther  we  advance  in  it.  The  darkness  will  in  time 
be  dissipated,  the  difficulties  be  removed,  and  *<  the  light  will  shine 
more  and  more  unto  the  perfect  day.'' 

(4.)  It  is  not  implied,  however,  that  every  good  man  will  make 
the  same  advances,  or  that  any  one  will  make  the  same  progress  at 
VOL.  n, — 29 


22&  MOTIVES  TO  CHRISTIAN  PERSEVERANCE. 

all  times.  A  traveller  may  pass  through  many  a  deep  valley,  and 
yet  on  the  whole  be  on  rising  ground.  So  the  believer,  though  he 
meets  with  many  difficulties,  and  may  seem  at  times  to  be  going  back- 
ward rather  than  forward,  is  on  the  whole  making  some  progress, 
though  he  may  advance  by  slow  degrees. 

(5.)  What  is  here  said  of  "  the  just,''  is  not  so  much  spoken  of  hiTU 
as  of  his  "  path ;"  for  however  it  may  be  with  us,  it  is  of  the  nature 
of  true  religion  to  be  progressive. 

Illustrate  the  truth  taught  us  in  the  text,  by  observing, 

I.  The  more  w^e  advance  in  the  knowledge  of  God  and  of  Christ, 
the  more  light  and  comfort  we  shall  find  in  our  Christian  course. 

At  first  setting  out  in  the  ways  of  God  we  are  like  a  traveller  who 
begins  his  journey  before  the  sun  is  up,  and  who  walks  many  miles 
by  twilight.  Our  juda;ment  is  weak,  we  walk  in  uncertainty,  and  our 
way  is  dark;  but  the  light  will  increase  as  we  go  on,  and  our  path 
become  plainer  as  we  pursue  it. 

1.  Providence  often  appears  very  dark ^^i  the  commencement  of 
our  religious  course  ;  but  as  we  advance,  its   mysteries  are  unfolded. 

It  was  thus  with  Jacob,  in  the  earlier  part  of  his  pilgrimage. 
When  Joseph  was  so  mysteriously  taken  from  him,  he  had  to  walk 
more  than  twenty  years  in  darkness,  not  knowing  what  so  extraor- 
dinary an  event  could  mean.  It  seemed  to  contradict  all  the  pro- 
mises wliich  God  had  made  to  him,  and  the  heavenly  visions  given 
to  his  beloved  son  ;  but  when  he  went  down  into  Egypt,  all  was  made 
plain,  and  innumerable  circumstances  in  his  former  life  received  the 
brightest  illustration.  It  is  not  unfrequently  thus  with  the  Chris- 

tian, who  by  a  train  of  mysterious  events  is  brought  to  the  knowledge 
of  the  truth,  and  led  in  paths  that  he  had  not  known.  Isai.  xlii.  16. 

2.  The  doctrines  of  the  gospel  appear  dark  and  mysterious,  on 
our  first  setting  out  in  the  ways  of  God.  We  generally  commence 
with  a  very  slender  knowledge  of  divine  things,  and  under  many 
mistaken  apprehensions  ;  but  as  we  advance,  the  light  increases. 
Happily,  the  way -faring  man,  though  a  fool,  shall  not  err;  the  great 
and  leading  principles  of  the  gospel  will  be  imbibed,  where  the  heart 
is  right  with  God,  and  one  fundamental  truth  will  gradually  lead  to  a 
discovery  of  the  rest.  It  is  the  same  with  error;  it  "eats  as  doth  a 
canker,  and  increases  unto  more  ungodliness."  But  let  a  man  become 
acquainted  with  the  real  character  of  God,  and  the  plague  of  his  own 
heart;  and  he  will  not  fail  to  embrace  those  important  truths  which 
lie  at  the  foundation  of  a  sinner's  acceptance  with  God.  The 
disciples  of  our  Lord  commenced  their  course  amidst  a  great  deal  of 
darkness,  and  were  much  perplexed  about  the  nature  of  his  kingdom  ; 
but  after  the  resurrection  and  ascension  of  Christ,  every  thing  became 
plain ;  the  doctrine  of  the  atonement  led  them  to  an  acquaintance 
with  the  doctrine  of  all  the  prophets.     Luke  xxiv.  25 — 27,  45 — 47. 

3.  Divine  truth  itself  becomes  more  interesting  as  we  pursue  it. 
Nothing  like  this  can  be  said  of  any  other  kind  of  knowledge;  on 


MOTIVES  TO   CHRISTIAN  PERSEVERANCE.  227 

the  contrary,  "he  that  increaseth  knowledge  increaseth  sorrow.'* 
Men  of  sci<'nce  have  been  sated  with  learning,  and  have  found  with 
Solomon  that  all  is  vanity  and  vexation  of  spirit.  Not  so  tiie 

knowledge  of  God  ;  it  is  eternal  life  to  possess  it,  and  it  creates  an 
insatiable  thirst  for  more.  Phil.  iii.  8,10;  Ephes.  iii.  18,19.  Angels, 
though  not  immediately  interested  in  the  blessings  of  redemption, 
find  their  iiappiness  increased  by  an  acquaintance  with  the  siibject, 
Ephes.  iii.  10,  Tims  also  it  is  with  believers  in  the  present  life,  and 
will  be  so  in  the  world  to  come;  where  we  shall  explore  with  in- 
creasing interest  and  delight,  the  wonders  of  redeeming  love.  2  Pet. 
i.  2;  Rev.  vii.  17. 

4.  The  more  we  truly  know  of  God,  the  more  communion  we 
sh'tll  have  with  him,  and  that  will  shed  a  light  upon  our  path 
Spiritual  knowledge  is  the  medium  of  intercourse  ;  and  "if  we  walk 
in  the  light  as  he  is  in  the  light,  we  shall  have  fellowship  vs'ith  God." 
1  John  i.  3.  It  is  in  his  light  that  we  shall  see  light,  and  find  our 
path  brightening  as  we  proceed,  till  we  meet  the  dawn  of  an  eternal 
day. 

II.  The  more  we  do  the  will  of  God,  and  serve  him  upon  earth,  the 
more  easy  and  delightful  will  his  service  become. 

Though  religion  is  founded  in  knowledge,  it  does  not  consist  in 
knowledge  merely,  but  in  doing  the  will  of  God  from  the  heart;  and 
"in  keeping  his  commandments  there  is  great  reward.'* 

1.  The  more  we  abound  in  any  spiritual  disposition,  the  more 
easy  and  pleasant  it  will  be.  Exercise  makes  every  thing 
easy;  it  is  by  exercise  that  habits  are  formed,  and  what  is  habitual 
becomes  natural  and  easy.  It  is  so,  as  to  self-denial,  patience  under 
affliction,  and  forbearance  amidst  injuries  received.  These  will  not 
only  become  more  easy  by  exercise,  but  yield  us  much  comfort. 

2.  It  is  the  same  in  holy  duties  as  in  spiritual  dispositions;  the 
more  we  abound  in  them,  the  more  easy  the  performance. 
Prayer  may  be  so  neglected  as  to  become  painful  and  difficult;  and 
some  have  restrained  prayer,  till  they  can  scarcely  pray  at  all.  On  the 
contrary,  we  may  so  delight  ourselves  in  the  Lord  as  to  find  the  richest 
enjoyment  in  our  approaches  to  him,  and  wish  to  dwell  evermore  near 
his  throne.  It  is  the  same  in  hearing,  and  in  preaching  the  word:  they 
become  more  pleasant  and  easy  by  exercise;  and  in  every  holy  duty, 
the  more  a  man  does  for  God,  the  more  he  may. 

3.  As  we  advance  in  the  path  of  duty,  we  shall  find  many  diffi- 
culties removed,  and  the  mountain  will  become  a  plain  before  us. 

We  complain  of  hinderances  in  the  way ;  but  when  we  have 
made  the  trial,  they  are  much  fewer  than  we  imagine.  We  have  said 
"  there  is  a  lion  in  the  way,"  when  no  real  danger  was  to  be  appre- 
hended. Let  us  only  go  in  the  strength  of  the  Lord  God,  and  all  will 
be  practicable  and  easy;  2  Cor.  xii.  9;  Phil.  iv.  13. 

Let  those  who  are  setting  out  in  the  ways  of  God  be  encouraged  to  ' 
go  on;  the  Sun  of  righteousness  will  rise  upon  them  with  healing  under 
his  wings. 


228  Christ's  int£EC£ssion  on  the  cross. 

But  let  the  wicked  remember  that  "their  way  is  dark,  leading  down 
to  the  chambers  of  death."  The  farther  they  advance,  the  darkness 
will  increase,  till  it  ends  in  everlasting  night. 


CHRIST'S  INTERCESSION  ON  THE  CROSS. 

Then  said  Jesus,  Father,  forgive  them ;  for  they  know  not  what  they  do.— Luke 

xxiii.  34. 

What  a  surprising  contrast,  between  the  treatment  which  the 
blessed  Saviour  received  from  his  enemies,  and  that  which  they  re- 
ceived from  him  in  return!  ver.  33. 

We  here  see  the  wisdom  of  God  overruling  the  enmity  of  wTbked 
men.  They  crucify  Jesus,  to  render  his  name  infamous;  and  place 
him  between  two  malefactors,  to  cover  him  with  reproach.  But  by 
this  lingering,  painful,  and  shameful  death,  an  opportunity  was  given 
for  the  Saviour  more  fully  to  express  his  love.  While  suspended  on 
the  cross  he  uttered  many  things,  and  all  of  them  highly  interesting 
and  important.  Here  also  he  "  made  intercession  for  the  transgres- 
sors." 

I.  Observe  the  petition  itself:  "Father,  forgive  them." 

How  well  this  agrees  with  the  language  of  prophecy!  Isai.  liii.  12. 

1.  Notice  the  magnitude  of  the  Messing  prayed  for,  even  "forgive- 
ness." This  includes  all  other  blessings,  and  an  interest  in 
eternal  life.  Sin  is  the  great  mountain  that  stands  between  God  and 
«s,  and  prevents  the  manifestation  of  his  favour:  if  that  be  removed, 
all  is  removed.  It  is  forgiveness  that  extracts  the  sting  of  death,  and 
calms  the  terrors  of  a  future  judgment;  for  if  God  forgives,  "  who  is 
he  that  shall  condemn."  Forgiveness  takes  away  the  curse  of  the 
law,  and  the  bitterness  of  all  affliction  in  this  life.  In  the  present 
instance,  especially,  it  is  a  blessing  greater  than  could  be  asked  or 
thought,  by  any  other  than  the  blessed  Redeemer  himself 

2.  Consider  the  extreme  unworthiness  of  the  objects. 
Surely,  if  such  be  pardoned,  it  must  indeed  be  "according  to  the  riches 
of  his  grace."  They  were  not  common  sinners,  nor  had  they  com- 
mitted any  common  offence:  they  had  killed  "  the  Prince  of  life,"  and 
crucified  the  Lord  of  glory."  They  had  put  him  to  open  shame 
whom  God  had  made  "  heir  of  all  things,  and  by  whom  also  he  made 
the  worlds."  To  pray  for  such  sinners  was  love  operating 
against  hatred,  and  doing  good  against  evil,  in  the  highest  sense  pos- 
sible. He  had  met  with  enough  from  their  hands  to  turn  his  lieart 
against  them;  but  his  was  love  that  many  waters  could  not  quench, 
neither  could  the  floods  drown  it.  Such  is  his  love  to  us  also ; 
for  "when  we  were  enemies,  he  died  for  us;  and  it  is  wholly  owing 
to  his  intercession  that  we  are  spared  and  pardoned.  Rom.  v.  10. 

3.  The  heinous  nature  of  their  offence:  <Mhey  know  not  what 
they  do."  This  very  plea  implies  that  it  was  an  awful  sin 
they  were  committing,  though  they  were  blinded  to  it;  it  was  one  on 


ti 


229 

which  the  heavens  frowned  with  preternatural  darkness,  and  the  earth 
trembled  while  they  perpetrated  the  dreadful  deed.  It  was  such  as 
might  have  awaked  the  vengeance  of  God,  to  send  out  evil  spirits 
and  destroy  them.  For  offering  insult  to  an  angel  in  human  form, 
the  inhabitants  of  Sodom  were  smitten  with  blindness;  but  the  guilt 
of  the  inhabitants  of  Jerusalem  is  not  to  be  described. 

4.  The  efficacy  of  the  petition^  in  securing  the  blessing  prayed 
for.  A  good  man  might  say  of  his  murderers  as  Stephen 

did,  "Lord,  lay  not  this  sin  to  their  charge;"  but  it  would  not  follow 
that  that  they  would  certainly  be  forgiven.  But  the  intercession  of 
Christ  is  for  ever  prevalent,  for  "him  the  Father  heareth  always."- — 
The  blood  which  then  flowed  from  the  cross  gave  efficacy  to  his 
prayer;  the  plea  itself  was  the  cry  of  blood,  even  of  that  "which 
speaketh  better  things  thaj;i  the  blood  of  Abel."  The  plea 

of  the  suffering  Saviour  had  an  immediate  reference  to  his  death,  the 
very  design  of  which  was  to  procure  the  forgiveness  of  sin.  In  this 
instance  therefore  he  showed  what  was  the  object  of  his  sacrifice,  and 
how  it  would  be  carried  into  effect  by  his  intercession.  Luke  xxiv% 
46,  47. 

II.  The  plea  by  which  the  petition  is  enforced:  "they  know  not 
what  they  do." 

1.  It  is  such  as  would  have  not  been  found  by  any  other  advocate. 

Who  indeed  could  have  devised  any  plea  whatever  for  such  an 
offence,  and  for  such  sinners;  or  who  dared  so  much  as  to  think  of  a 
plea  in  such  a  case?  Yet  the  blessed  Saviour  finds  one,  and  the  only 
one  that  could  avail.  1  Tim.  i.  13. 

2.  It  is  a  plea  which  shows  that  sin  has  different  degrees  of  guilt, 
according  to  the  circumstances  under  which  it  is  committed. 

Sins  committed  through  ignorance  and  unbelief,  though  great,  are  not 
so  aggravated  as  those  committed  against  light  and  knowledge:  hence 
it  was  that  Paul  obtained  mercy,  while  apostates  find  none.  1  Tim.  i. 
13;  Heb.  x.  2Q — 29,  Heathens,  though  guilty,  are  not  so  fearfully 
involved  as  those  who  have  the  gospel  and  reject  it.  Heb.  ii.  3;  xii.  25, 

3.  It  is  a  plea  which  teaches  us,  thatybr  some  there  was  no  mercy, 
though  there  might  be  for  those  on  whose  behalf  it  was  offered. 
"There  is  a  sin  unto  death,"  which  has  no  forgiveness  "  in  this  world, 
nor  in  that  which  is  to  come."  Matt.  xii.  32.  And  there  were  some 
among  the  Jews  for  whom  there  was  no  mercy  for  what  they  had  done 
in  this  matter,  though  the  populace  in  general,  and  many  of  the  rulers, 
knew  not  what  they  did;  and  hence  it  was  that  Peter  afterwards  ex- 
horted them  to  repentance,  in  the  hope  of  their  being  forgiven.  Acts 
iii.  17—19. 

4.  Though  their  ignorance  afforded  a  plea  for  mercy,  they  were  not 
to  be  pardoned  without  repentance.  Christ  never  prayed  that 
sinners  should  be  forgiven  only  in  this  way,  nor  that  they  should  be 
pardoned  before  they  repent;  for  this  would  be  incompatible  with  the 
whole  design  of  his  mediation.   His  intercession  for  their  pardon  there- 


230  THE  ONLY  RELIEF  TFOR  THE  ANXIETIES  OF  LIFE- 

fore  includes  repentance,  and  hence  it  was  that  such  multitudes  of  the 
Jews  were  afiervvards  pricked  to  the  heart  under  Peter's  sermon.  Acts 
ii.  37.  Sinners  must  know  what  they  have  done,  before  they  can  ex- 
pect mercy.  Jer.  ii.  19. 

Improvement. 

(1.)  We  see  there  is  that  in  the  nature  of  sin  which  surpasses  all 
our  conceptions.  When  sinners  offend  against  God,  oppose  the  gospel, 
and  reject  the  Saviour,  "they  know  not  what  they  do."  Would  any 
one,  if  he  knew  it,  offend  his  best  friend,  serve  his  worst  enemy,  and 
plunge  himself  into  endless  ruin?  Or  having  brought  himself  into 
danger,  would  he  reject  the  way  of  escape  ?  Yet  such  is  the  case 
with  every  unbeliever. 

(2.)  Still  we  learn  that  notwithstanding  the  evil  nature  of  sin,  there 
is  no  reason  for  despair,  not  even  for  the  chief  of  sinners.  If  Jeru- 
salem sinners  can  be  pardoned,  there  is  hope  for  all:  and  it  was  amongst 
these  unparalleled  offenders  that  the  mercy  was  to  begin,  as  an  example 
to  all  nations.  Luke  xxiv.  47. 

(3.)  The  conduct  of  our  blessed  Lord  is  set  before  us  in  this  instance 
as  an  example,  teaching  us  what  must  be  our  spirit  towards  our  ene- 
mies and  persecutors.  Stephen  followed  this  example,  and  we  must 
learn  to  do  the  same.  Acts  vii.  60;  Matt.  v.  44,  45. 


THE  ONLY  RELIEF  FOR  THE  ANXIETIES  OF  LIFE. 

Be  careful  for  nothing;  but  in  every  thing  by  prayer  and  supplication,  with  thanks- 
giving, let  your  requests  be  made  known  unto  God. — Philippians  iv.  6. 

It  is  the  will  of  God  that  his  people  should  live  in  a  state  of  entire 
dependence  upon  him,  like  children  upon  a  father.  Hence  our  Lord 
directs  his  disciples  not  to  be  anxious  about  the  things  of  the  present 
life,  for  our  heavenly  Father  knoweth  what  is  needful  for  us.  Matt, 
vi.  31,  32.  The  unbelieving  world  are  seeking  after  present  good,  like 
beasts  of  prey  that  roam  abroad;  but  real  Christians  are  a  little  flock, 
for  whom  the  owner  himself  provides.  This  also  is  the  sentiment 
inculcated  in  the  text,  which  contains  both  caution  and  direction. 

I.  Consider  the  caution  addressed  to  us:  '*Be  careful  for  nothing." 

1.  The  design  certainly  is  not  to  dissuade  us  from  all  care  and  con- 
cern  of  every  kind,  much  less  that  we  should  be  indifferent  or  unmind- 
ful of  our  spiritual  interests.  There  is  a  care  which  we  are  re- 
quired to  exercise  with  respect  to  the  things  of  the  present  life,  for  we 
are  to  provide  for  our  own  house,  and  for  things  honest  in  the  sight  of 
all  men.  Some,  indeed,  have  pleaded  this  language  as  an  excuse  for 
sloth  and  idleness,  and  in  favour  of  a  monastic  life,  as  if  the  common 
and  necessary  concerns  of  the  world  were  incompatible  with  (rue  re- 
ligion. But  this  is  directly  opposite  to  the  Scriptures,  which  teach 
us  to  be  "diligent  in  business,  fervent  in  spirit,  serving  the  Lord." 
Rom.  xii.  11. 


THE  ONLY  RELIEF  FOR  THE  ANXIETIES  OF  LIFE.  231 

2.  The  design  is  to  caution  us  against  «ni?20W5  and  inordinate  care, 
such  as  is  accompanied  with  fretfulness,  impatience,  and  distrust. 
We  are  apt  to  be  careful  in  this  way  at  all  times;  even  in  prosperity 
the  cares  of  the  world  will  come  upon  us,  and  the  deceitfulness  of  riches 
are  sure  to  beguile;  but  in  the  day  of  adversity  these  cares  are  greatly 
multiplied.  Many  have  had  to  struggle  hard  and  long  with  the  difficul- 
ties of  poverty,  and  are  scarcely  able  to  struggle  any  longer.  Many 
who  once  were  comfortably  provided  for,  can  now  see  no  way  before 
them,  and  are  burdened  with  anxieties  destructive  of  their  peace. 
Others  who  feel  not  these  difficulties,  are  careful  and  solicitous  about 
what  may  be,  and  are  filled  with  gloomy  apprehensions  about  the 
future.  But  all  such  inordinate  anxieties  are  to  be  laid  aside,  as 

dishonourable  to  God,  and  injurious  to  ourselves.  This  state  of  mind 
is  made  up  of  fretfulness,  impatience,  and  distrust;  and  cannot,  after 
all,  make  one  hair  white  or  black.  How  much  wiser  therefore  and 
better  is  the  apostle's  advice,  to  be  careful  for  nothing,  but  to  cast  our 
burden  upon  the  Lord,  that  he  may  sustain  us!  Psal.  Iv.  22;  1  Pet.  v.  7. 

II.  The  direction  given  us:  "In  every  thing  by  prayer  and  sup- 
plication, with  thanksgiving,  let  your  requests  be  made  known  unto 
God." 

Three  things  are  here  recommended;  prayer,  supplication,  and 
thanksgivino; — 

"  Praj'er  "  relates  chiefly  to  the  removing  or  averting  of  evils,  and 
supplication  to  the  bestowment  of  good;  a  distinction  frequently  ob- 
served in  the  scriptures.   1  Tim.  ii.  1. 

"  Prayer  and  supplication  "  is  more  expressive  of  importunity  than 
prayer  only,  and  denotes  the  ardour  of  the  soul  in  this  holy  duty. 
Dan.  ix.  17,  20;  Heb.  v.  7.  It  also  implies  humility  and  deep  con- 
trition, and  is  the  language  of  a  penitent  and  contrite  heart.  2  Chron. 
xxxiii.  12,  13;  Zech.  xii.  10. 

"  Thanksgiving  '^  shows  that  we  are  not  to  be  so  intent  on  the 
averting  of  evils,  either  feared  or  felt,  as  to  be  forgetful  of  the  mer- 
cies that  we  enjoy;  but  like  Solomon,  while  offering  prayer  and  sup- 
plication for  the  people  of  Israel,  we  are  to  remember  the  loving- 
kindness  and  faithfulness  of  the  Lord  towards  u».  1  Kings  viii. 
54—56. 

The  direction  here  given  us  may  therefore  include  the  following 
particulars: — 

1.  Whatever  evils  may  befall  or  threaten  us,  let  us  carry  them  all 
to  a  throne  of  grace,  and  "  make  our  requests  known  unto  God."  He 
has  appointed  this  means  of  relief,  that  we  may  feel  our  dependence 
upon  him;  that  we  may  go  to  him  day  by  day  for  our  daily  bread, 
as  children  to  a  father. 

2.  We  are  not  to  be  content  with  a  form  of  prayer,  but  to  use  im- 
portunity, and  make  supplication  as  Jacob  did,  who  wrestled  hard  and 
obtained  the  blessing.  Also  that  we  "set"  ourselves  to  seek  the 
Lord  as  Daniel  did,  by  devoting  some  special  times  and  seasons  to 
that  purpose.  Dan.  ix.  3. 


232  NATURE  AND  OFFICE  OF  CONSCIENCE. 

3.  We  are  not  to  be  satisfied  merely  with  the  removal  of  evil,  but 
to  be  importunate  for  the  bestowment  of  real  good.  In  making  prayer 
and  supplication,  we  are  to  lay  hold  of  God's  mercy  and  faithfulness, 
and  to  plead  with  him,  like  the  patriarch,  saying,  "Hast  thou  not 
said,  I  will  surely  do  thee  good?'*  Gen.  xxxii.  12, 

4.  While  imploring  favours,  let  us  not  be  unmindful  of  past  and 
present  mercies.  When  deprived  of  every  earthly  good,  Job  could 
bless  the  Lord  for  what  he  formerly  possessed ;  and  we  still  have 
much  to  be  thankful  for,  whatever  may  be  .our  present  troubles. 

5.  The  direction  given  us  in  the  text  will  apply  to  all  cases;  it  is  a 
remedy  for  every  evil  and  every  ill.  The  promise  immediately  fol- 
lowing the  text  also  shows  the  unspeakable  advantages  connected 
with  the  advice  given. 


NATURE  AND  OFFICE  OF  CONSCIENCE. 

The  spirit  of  man  is  the  candle  of  the  Lord,  searching  all  the  inward  parts  of  the 
belly. — Proverbs  xx.  27. 

The  text  is  not  to  be  taken  literally,  but  figuratively.  "  The  spi- 
rit of  man"  does  not  here  mean  the  soul,  or  the  intellectual  part  ge- 
nerally; neither  does  the  other  expression  mean  the  body,  or  the  cor- 
poreal part  of  man;  for  the  terms  would  then  convey  no  distinct  or 
intelligible  meaning.  But  rather,  by  the  former  of  these  expressions 
is  meant  the  conscience,  and  by  tlie  latter  the  inmost  soul,  as  in  the  last 
clause  of  verse  30. 

The  import  of  the  passage  seems  to  be.  That  conscience  is  God's 
superintendent  in  the  soul  of  man,  a  light  which  he  has  placed  there 
as  a  witness  for  himself. 

I.  Offer  a  feyv  explanatory  remarks  on  the  nature  of  conscience  in 
man. 

In  general  it  may  be  considered  as  that  faculty  of  the  mind,  whose 
office  it  is  to  take  cognizance  of  the  good  and  evil  of  our  own  actions, 
motives,  and  dispositions. 

1.  In  particular  it  is  knowledge,  and  so  a  branch  of  the  understand- 
ing. But  though  conscience  is  inward  light  and  knowledge, 
it  is  distinguished  from  the  understanding,  which  is  that  faculty  by 
which  we  judge  of  the  good  and  evil  in  the  actions  of  other  persons. 
Conscience  has  only  to  do  with  our  own  actions. 

2.  It  is  mere  fcnowj/erf^e,  including  in  it  neither  good  nor  evil,  though 
it  takes  cognizance  of  both.  Real  goodness  does  not  consist 
in  knowing  what  is  right,  but  in  loving  and  doing  what  is  right. 
Conscience,  therefore,  considered  in  itself,  has  nothing  in  it  of  moral 
goodness.  Some  have  mistaken  the  dictates  of  conscience  for 
virtuous  inclination,  or  grace  in  the  heart;  and  hence  have  called  it 
"  the  moral  sense."  Conscience  is  indeed  a  sense  of  right  and  wrong, 
in  things  of  a  moral  nature;  but  it  contains  in  it  no  morality,  any 
more  than  the  sense  of  pain  or  pleasure.     It  exists  in  the  best  and  in 


NATURE  AND  OFFICE  OF  CONSCIENCE.  233 

the  worst  of  men,  and  will  exist  in  them  for  ever,  whatever  be  their 
character  or  condition.  Devils  also  are  the  subjects  of  conscience, 
for  they  believe  and  tremble.  Some  have  mistaken  the  dictates  of 
conscience  for  those  o^  real  religion;  and  because  they  have  felt  strong 
conflicts  between  conscience  and  inclination,  have  supposed  them- 
selves the  subjects  of  a  spiritual  warfare,  and  called  these  exercises  by 
the  name  of  Christian  experience.  Others  have  mistaken  the 

dictates  of  conscience  for  the  operations  of  grace,  and  the  influence  of 
the  Holy  Spirit.  What  is  called  "  common  grace,"  and  said  to  be 
given  to  all  men,  is  nothing  more  than  the  workings  of  natural  con- 
science, aided  by  adventitious  circumstances.  There  is  therefore  no 
more  propriety  in  calling  this  grace,  than  there  would  be  in  so  deno- 
minating any  other  of  the  intellectual  faculties.  Persons  under  strong 
convictions  have  appeared  for  a  time  to  be  the  subjects  of  a  work  of 
grace,  when  it  has  only  been  the  work  of  conscience,  without  any 
holy  or  saving  effect.  It  is  true  we  read  of  "a  good"  and 

"  an  evil  conscience,"  of  a  "  conscience  void  of  offence,"  and  of  a 
*^ conscience  that  is  defiled;"  but  these  expressions  do  not  strictly 
mean  that  there  is  either  good  or  evil  in  conscience  itself,  but  in  be- 
ing or  not  being  conformed  to  its  dictates  or  decisions.  To  preserve 
a  '*  conscience  void  of  offence,"  for  example,  is  to  live  in  obedience 
to  its  dictates.  Tenderness  of  conscience  is,  properly  speaking,  ten- 
derness of  spirit,  fearing  to  violate  a  sense  of  right  and  wrong. 

3.  Though  it  be  a  light  shining  in  all  men,  it  does  not  shine  in  all 
men  in  the  same  degree.  The  clearness  and  strength  of  ift  dictates 
exist  in  various  degrees  in  different  persons,  and  in  the  same  persons 
at  different  times.  In  general,  conscience  is  enlightened  according 
to  the  different  advantages  which  we  possess,  either  from  early  edu- 
cation or  religious  instruction.  There  is  a  great  difference  between 
the  conscience  of  heathens  without  a  revelation,  and  that  of  persons 
who  enjoy  the  privileges  of  the  gospel;  and  so  by  comparison  in  other 
cases.  A  system  of  false  religion  will  sometimes  pervert  the 

dictates  of  conscience,  and  give  it  a  wrong  bias,  as  in  the  case  of  Saul 
of  Tarsus,  and  many  others,  who  are  corrupted  by  pernicious  princi- 
ples. Evil  habits  will  also  defile  the  conscience,  till  it  become  "  seared 
as  with  a  hot  iron." 

II.  Consider  the  important  office  of  conscience  in  the  souls  of  men. 
It  is  "the  candle  of  the  Lord,  which  searches  all  the  inward  parts  of 
the  belly." 

1.  It  is  this  light  which  leaves  the  heathen  world  without  excuse, 
amidst  their  crimes  and  abominations.  They  are  all  conscious  of  be- 
ing sinners,  of  doing  that  to  others  which  they  would  not  wish  others 
to  do  to  them,  and  are  therefore  violators  of  the  law  of  equity.  They 
are  also  conscious  of  being  sinners  before  God,  and  of  doing  "things 
worthy  of  death;"  and  on  this  principle  they  will  be  condemned. 
Rom.  i.  28—32;  ii.  15. 

jf  2.  It  is  this  which  heightens  the  guilt  of  unbelievers,  and  renders 
VOL.  II. — 30 


334  NATURE  AND  OFFICE  OF  CONSGIENCE. 

them  still  more  inexcusable,  amidst  the  advantages  of  the  gospel  dis- 
pensation. Hence  the  dreadful  wo  denounced  against  Bethsaida  and 
Chorazin.  Matt.  xi.  21.  It  was  the  violation  of  conscience  that  ren- 
dered Cain  so  miserable,  and  filled  the  mind  of  Saul  with  despair.  In 
the  same  way  Herod  the  king  was  terrified  and  alarmed,  after  he  had 
beheaded  John  the  Baptist;  for  he  knew  him  to  be  a  righteous  man, 
and  had  "heard  him  gladl}^"  Mark  vi.  16,20. 

3.  It  is  this  which  renders  those  inexcusable  who,  while  under 
strong  convictions  of  sin,  are  still  "going  about  to  establish  their  own 
righteousness,  not  submitting  themselves  to  the  righteousness  of  God." 
When,  under  the  terrors  of  an  awakened  conscience,  any  are  fleeing 
for  refuge  to  their  own  good  works,  it  is  dangerous  to  cherish  in  them 
the  hope  of  salvation;  for  many  have  stumbled  here,  and  perished. 
And  even  those  who  may  eventually  be  saved,  are  nevertheless  in  a 
perilous  condition,  while  unreconciled  to  the  only  medium  of  sal- 
vation. 

4.  It  is  the  light  of  conscience  that  renders  the  loose  and  carnal 
conduct  of  some  professors  so  offensive  in  the  sight  of  God.  "  He  that 
knoweth  his  Lord's  will  and  doeth  it  not,  shall  be  beaten  with  many 
stripes."  "  There  is  a  sin  unto  death,"  as  the  apostle  says;  and  it 
may  be  that  the  repeated  and  wilful  violations  of  conscience  in  som& 
men,  render  their  sin  unpardonable,  as  in  the  case  of  Saul  and  Judas, 
who  deliberately  sinned  against  light  and  knowledge.  Heb.  x.  26. 

5.  The  voice  of  conscience  will  stop  the  mouth  of  an  ungodly  world 
in  the  day  of  judgment,  and  pronounce  every  man  guilty  before  God. 
They  will  then  know  that  his  ways  are  equal,  and  that  their  con- 
demnation is  just,  for  conscience  will  be  a  thousand  witnesses.  Rom. 
iii.  19;  Psalm  li.  4. 

6.  It  is  this  will  render  the  sufferings  of  the  wicked  in  a  future  world 
intolerable.  Conscience  will  be  like  "  the  worm  that  dieth  not,  and 
the  fire  that  is  not  quenched."  Some  of  its  bitter  effects  are  felt  in 
this  life,  but  in  the  end  it  will  produce  tribulation  and  anguish,  and 
utter  despair.  Gen.  iv.  13;  Prov.  v.  11 — 13. 

7.  It  is  by  this  light  that  real  Christians  are  preserved  amidst  va- 
rious temptations.  Gen.  xxxix.  9.  Let  but  conscience  be  enlightened 
and  regulated  by  the  word  of  God,  and  faithfully  employed  in  the 
work  of  self-examination,  and  its  importance  will  be  seen  and  felt; 
for  "  if  our  hearts  condemn  us  not,  then  have  we  confidence  towards 
God." 

8.  The  testimony  of  conscience  is  the  great  comfort  and  support  of 
good  men,  under  all  their  persecutions  and  reproaches  for  Christ's 
sake,  and  will  be  a  witness  for  them  in  tlie  day  of  judgment.  2  Cor. 
i.  12;  1  Pet.  iii.  16. 

9.  The  office  of  conscience  yields  abundant  advantage  to  the  Chris- 
tian ministry.  Notwithstanding  the  total  depravity  of  mankind,  all 
possess  a  conscience  that  is  accessible  to  truth;  and  though  the  mi- 
nisters of  the  word  cannot  always  reach  the  heart,  they  can  commend 
themselves  to  every  man's  conscience  in  the  sight  of  God;  and  in 


i 


235 

doing  this  they  are  pure  from  the  blood  of  all,  while  the  finally  im- 
penitent are  left  without  excuse.  John  viii.  9;  Acts  xx.  33-,  2  Cor. 
iv.  2. 


JACOB'S  VOW. 

And  Jacob  vowed  a  vow,  saying,  If  God  will  be  with  me,  and  will  keep  me  in  this 
way  that  I  go,  and  will  give  me  bread  to  eat,  and  raiment  to  put  on,  so  that  I  come 
again  to  my  father's  house  in  peace;  then  shall  the  Lord  be  my  God. — Genesis 
XKviii.  20,  21. 

Vows,  so  common  under  the  Old  Testament,  were  a  kind  of  reli- 
gious and  sacred  promise,  made  before  the  Lord;  and  in  the  time  of 
Moses  a  law  was  ordained  for  their  regulation.  Lev.  xxvii.  All 
vows  are  indicative  of  strong  affection,  and  are  solemnly  ^indi^g 
upon  the  party  to  perform  his  promise,  though  some  vows  have  been 
rashly  made,  as  in  the  case  of  Jephthah,  and  of  Peter. 

The  same  law  may  not  be  as  binding  upon  us  as  upon  the  Jews; 
but  wh-ere  we  take  God's  revealed  will,  both  as  to  what  we  desire  and 
what  we  promise,  i-t -cannot  be  improper  to  enter  into  a  solemn  engage- 
ment of  this  kind.;  and  under  some  circumstances  it  may  be  one  of  the 
Jiighest  exercises  of  grace. 

I.  Observe  the  terms  and  conditions  of  Jacob's  vow:  "If  God  will 
be  with  me  and  will  keep  me  in  this  way  that  I  go,  and  will  give  me 
bread  to  eat,  and  raiment  to  put  on,  so  that  I  come  again  to  my  father'5 
house  in  peace." — 

In  general,  these  terms  and  conditions  agree  with  the  divine  promises, 
and  so  exemplify  the  power  of  faith.  We  may  pray  submissively  for 
things  not  expressly  promised,  as  x\braham  did  for  Sodom,  and  David 
for  the  life  of  his  child;  but  when  founded  upon  promise,  there  is 
much  greater  encouragement;  for  "  if  we  ask  any  thing  according  to 
his  will,  he  heareth  us.'^  1  John  v.  14.  Such  is  the  case  when  a  sinner 
repents,  and  prays  for  mercy  in  the  Redeemer's  name;  also  when  we 
pray  for  the  success  of  the  gospel,  and  for  such  temporal  blessings  as 
-shall  be  best  for  us. 

The  order  of  things  in  Jacob's  vow  is  such  as  corresponds  with  our 
Lord's  direction,  of  seeking  first  the  kingdom  of  God  and  his  righ- 
teousness; and  when  this  order  is  preserved,  we  need  not  fear  but  aU 
things  will  be  added  to  us. 

More  particularly — 

1.  His  leading  request  is,  that  God  would  he  with  him.  This 

is  expressive  of  God's  favour  being  towards  him,  and  giving  him  good 
success,  as  in  the  case  of  Abraham,  Isaac,  and  many  others.  Gen.  xxi. 
22;  xxvi.  28.  This  is  of  great  importance  to  us,  in  the  way  we  go 
through  life.  What  are  we  in  all  our  labours  and  pursuits,  without 
God;  or  what,  in  all  our  tribulations?  Jacob  afterwards  felt  the  ad- 
vantage of  God's  being  with  him,  in  a  time  of  trial :  and  we  also  are 
surrounded  with  a  host  of  enemies.  Gen.  xxxi.  42. 


236 

2.  He  prays  that  God  would  keep  him  in  the  way  he  was  going. 

Two  important  particulars  are  implied  in  this.  One  is,  that 
his  way  was  right,  or  he  could  not  expect  the  presence  of  such  a  guide. 
It  is  of  great  consequence  to  us  that  we  are  found  in  the  path  of  duty, 
or  our  prayer  will  be  a  t^in.  Another  thing  is,  that  we  are  in  danger 
of  going  wrong,  and  of  suffering  wrong  when  we  are  in  a  right  path, 
and  therefore  need  a  protector  and  a  guide.  Jacob's  prayer  will  not 
apply  to  any  other  than  a  right  vvay,  and  to  such  only  as  feel  the 
need  of  divine  direction. 

3.  That  God  would  give  him  bread  to  eat  and  raiment  to  put  on. 

Jacob  only  asks  for  what  is  absolutely  necessary,  food  and 
raiment;  and  having  this  it  becomes  us  to  be  content.  1  Tim.  vi.-8. 
The  flesh  may  desire  more,  and  God  may  give  us  more,  but  we  are 
not  allowed  to  ask  for  more.  The  inspired  petition  is,  "  Give  us  this 
day  our  daily  bread." 

4.  That  he  might  come  again  to  his  father's  house  in  peace. 

It  is  supposed  that  he  would  come  again,  as  the  Lord  had  promised, 
ver.  15:  but  his  great  desire  was  that  he  might  come  in  peace.  Wbat 
more  desirable  than  to  be  blessed  in  our  going  out  and  in  our  coming 
in;  to  be  preserved  on  our  journeys,  and  brought  home  in  peace? 
Psalm  cxxi.  7,  8. 

II.  The  vow  itself:  "Then  shall  the  Lord  be  my  God." 

This  expresses  Jacob's  decided  choice,  and  includes  the  total  renun- 
ciation of  idols.  In  taking  the  Lord  to  be  his  God,  he  fulfilled  what 
was  afterwards  written  in  the  commandment:  "Thou  shalt  have  no 
other  gods  besides  me." 

1.  Jacob's  vow  illustrates  the  nature  of  true  conversion,  and  pro- 
bably this  was  the  time  of  the  patriarch's  conversion,  when  he  so 
solemnly  pledged  himself  to  the  God  of  his  fathers.  For  what  is 
conversion,  but  taking  the  Lord  to  he  our  God?  renouncing  every 
other  portion,  and  placing  all  our  hopes  in  him.  Psal.  xvi.  2;  Isai. 
xxvi.  13. 

2,  Having  entered  into  such  solemn  vows,  may  teach  us  the  neces- 
sity of  reviewing  them  on  many  occasions,  and  of  looking  back  to  the 
time  and  circumstances  in  which  we  engaged  to  be  the  Lord's.  Ja- 
cob remembered  his  vow  long  afterwards,  and  went  up  to  worship  at 
Bethel,  where  the  vow  was  made.  Gen.  xxxv.  1 — 3.  For  us  also  to 
reniember  our  first  love,  zeal,  and  tenderness  of  conscience,  will  help 
to  rekindle  our  former  feelings,  and  make  us  know  that  the  vows  of 
God  are  upon  us.  Jer.  ii.  2,  3.  Let  us  go  up  to  Bethel,  as  Jacob  did, 
and  "dwell  there." 

Let  it  serve  for  self-examination,  that  if  the  Lord  be  our  God, 
his  will  is  our  law,  his  glory  is  our  end,  and  he  himself  will  be 
our  portion. 


(     237     ) 


PERPETUITY  OF  THE  CHURCH  OF  GOD. 

Rejoice  not  against  me,  O  mine  enemy:  when  I  fall,  I  shall  arise:  when  1  sit  in  dark- 
ness, the  Lord  shall  be  a  light  unto  me. — Micah  vii.  8. 

MicAH  was  contemporary  with  Isaiah,  and  prophesied  about  a  hun- 
dred and  fifty  years  before  the  captivity;  but  though  the  event  was  so 
distant  he  foretold  it,  as  Isaiah  did,  and  also  its  termination. 

The  prophet  in  the  text  personates  the  Church,  and  anticipates  what 
would  be  her  language  during  the  captivity.  Three  things  are  here 
supposed — 

(1.)  That  the  church  would  have  a  "  fall,"  and  for  a  time  would 
"sit  in  darkness."  Babylon  would  cast  her  down,  and  shut  her  up 
as  it  were  in  prison.  Psal.  cvii.  10 — 12. 

(2.)  That  when  this  should  come  to  pass,  her  "enemy  would  re- 
joice," and  triumph  over  her.  Thus  it  was  with  Edom,  with  Baby- 
lon, and  many  others.  Psal.  cxxxvii.  7 — 9;  Zeph.  ii.  8 — 10 

(3.)  Though  she  should  fall,  it  would  not  be  to  rise  no  more;  and 
though  she  should  sit  in  darkness,  "the  Lord  would  be  a  light  unto 
her."  This  was  fulfilled  in  the  time  of  Cyrus:  hence  she  is  described 
as  looking  at  her  enemies,  and  foretelling  their  confusion,  ver.  9, 10. 

Such  appears  to  be  the  general  meaning  of  this  prophecy;  and 
from  it  we  may  learn.  That  the  church  of  God,  though  encompassed 
with  opposition,  and  subject  to  many  evils  in  this  world,  will  live 
and  outlive  all  her  enemies. 

I.  Consider  the  church  of  God  as  encompassed  with  adversaries  in 
all  ages,  and  subject  to  many  evils  in  the  present  world. 

From  the  very  beginning,  when  God  revealed  his  design  of  having 
a  church  in  the  world,  it  was  intimated  that  it  would  meet  with  great 
opposition,  but  the  "  Seed  of  the  woman  should  bruise  the  serpent's 
head."  Thus  it  has  been  in  all  ages,  and  we  have  seen  it  exemplified 
to  the  present  time.  The  carnal  mind  has  always  been  at  enmity 
with  God,  and  those  who  are  born  after  the  flesh  have  always  perse- 
cuted those  who  are  born  after  the  Spirit.  Gal.  iv.  29. 

1.  The  church  of  God  under  the  patriarchal  age,  was  encom- 
passed with  enemies,  and  had  to  encounter  various  kinds  of  opposition. 

First  as  individuals,  they  w^ere  attacked  by  assassination  in 
the  person  of  Abel,  whom  Cain  slew.  Then  in  society,  as  "  the  sons 
of  God,"  they  were  surrounded  with  corruption,  which  abounded  on 
every  side.  Gen.  vi.  1 — 4.  Afterwards  as  families,  they  were  ex- 
posed to  scoffers,  and  to  the  opposition  of  the  unbelieving  part  of 
their  own  households.     Ishmael  mocked  Isaac,  and  Esau  hated  Jacob. 

2.  During  the  existence  of  the  Jewish  church,  the  same  kind  of 
hostility  prevailed  in  different  forms.  When  the  Israelites 
began  to  increase  and  multiply  in  Egypt,  they  were  oppressed;  and 
when  they  afterwards  became  a  nation,  they  were  as  a  burdensome 
stone  for  all  people.  Zech.  xii.  3.     Edom  and  Moab,  Babylon  and 


238  PERPETUITY  OF  THE  CHURCH  OF  GOD. 

Tyre,  were  continually  seeking  the  destruction  of  Israel,  and  Zion 
was  the  object  of  their  bitterest  enmity. 

3.  The  church  of  God  under  the  new  testament  especially,  is  sur- 
rounded with  enemies,  and  the  gates  of  hell  have  tried  to  prevail 
against  it.  During  the  first  three  hundred  years  the  Christian 
church  was  persecuted  by  the  civil  power,  under  the  form  of  pagan- 
ism; and  in  later  periods,  by  the  papal  anti-christ.  But  now  we 
may  sing  as  David  did,  saying,  "  Blessed  be  the  Lord,  who  hath  not 
given  us  as  a  prey  to  their  teeth.  Our  soul  is  escaped  as  a  bird  out 
of  the  snare  of  the  fowlers:  the  snare  is  broken,  and  we  are  escaped." 
Psal.  cxxiv.  6,  7. 

4.  The  opposition  to  which  the  church  of  God  is  exposed,  is  not 
from  men  only,  for  they  are  Satan's  agents,  and  he  is  to  be  consi- 
dered as  the  grand  adversary.  It  is  the  seed  of  the  serpent, 
with  the  serpent  at  their  head;  the  dragon  and  his  army.  Rev.  xii. 
13 — 17.  There  are  seasons  indeed  in  which  the  enemy  seems  to  be 
at  rest,  but  in  reality  it  is  not  so.  When  the  power  of  persecution 
is  restrained,  he  works  the  more  by  silently  corrupting  the  church  of 
God,  in  principle  and  in  practice.  This  was  the  case  in  the  time  of 
Constantino,  wlien  the  church  was  fostered  by  and  brought  into  alli- 
ance with  the  state;  and  it  is  the  same  in  our  day.  The  gospel  is 
debased  by  error,  and  the  worship  of  God  adulterated  with  human 
inventions.  Matt.  xv.  9. 

II.  Observe  how  the  church  of  God  has  lived  through  it  all,  and 
shall  outlive  all  her  enemies. 

1.  All  other  kingdoms  are  doomed  to  fall,  and  to  rise  no  more, 
but  God's  kingdom  shall  stand  for  ever.  Egypt  and  Edom, 
those  ancient  enemies  of  the  church,  where  are  they  ?  They  said  of 
Jerusalem  "  Rase  it,  rase  it,  even  to  the  foundation:"  but  they  them- 
selves have  been  rased  from  the  earth.  Israel  saw  them  buried,  and 
Israel  survives.  Babylon,  where  is  now  that  mighty  city  ?  Zion 
witnessed  her  downfal,  and  her  kingdom  was  numbered  and  finished: 
but  Zion  still  lives,  and  shall  live  for  ever.  Psal.  ix.  6,  7. 

2.  Every  thing  external  to  the  church  shall  fall  to  rise  no  more, 
and  yet  the  church  itself  shall  live.  The  city  of  Jerusalem, 
which  was  once  her  residence,  and  the  temple,  where  her  worship 
was  celebrated,  are  gone,  but  Zion  still  remains.  The  nation  of  the 
Jews,  God's  peculiar  people,  are  broken  and  scattered :  yet  the  church 
is  still  preserved,  and  God  has  visited  the  gentiles,  to  take  out  of  them 
"a  people  for  his  name." 

3.  The  church  has  sometimes  been  reduced  to  so  low  a  state,  as 
almost  to  threaten  its  extinction;  and  yet  it  has  always  been  raised 
from  its  ruins,  and  established  with  greater  strength.  This 
was  the  case  in  some  of  the  persecutions  during  the  first  three  centu- 
ries of  the  Christian  era;  they  thought  that  they  had  wholly  sup- 
pressed the  sect  of  the  Nazarenes;  and  yet  a  seed  was  left,  which 
increased  and  multiplied  the  more  it  was  oppressed,  like  the  people 


THE   PAINFUL  RETROSPECT.  239 

of  Israel  in  Egypt.  A  little  before  the  reformation  from 

popery,  Zion  was  covered  with  a  cloud  of  darkness,  and  yet  the  Lord 
was  a  light  unto  her;  and  while  "all  the  world  wondered  after  the 
beast,"  there  were  a  few  that  followed  the  Lamb. 

Improvement. 

(1.)  If  the  church  of  God  is  safe,  in  the  midst  of  all  her  enemies^ 
so  is  every  indimdual  member  of  it;  for  what  is  true  of  the  whole, 
must  also  be  true  of  every  part.  As  individuals  we  have  not  only  to 
wrestle  wdth  flesh  and  blood,  but  also  with  principalities  and  powers, 
and  we  must  go  up  through  great  tribulation ;  but  every  one  whose  face 
is  Zion-ward  may  adopt  the  triumphant  language  of  the  text,  and  bid 
defiance  to  all  their  enemies.  Though  they  fall  into  various  afflic- 
tions, they  shall  not  perish  in  them.  They  shall  not  be  as  Saul,  but 
as  David,  who  waxed  stronger  and  stronger.  Though  they  fall  into 
divers  temptations,  yet  shall  they  arise;  and  this  it  is  that  distin- 
guishes the  character  of  real  saints.  Saul  and  Judas  fell,  and  rose  no 
more.  David  and  Peter  also  fell,  and  their  enemies  rejoiced  over 
them;  but  they  rose  again,  and  became  strong  in  the  Lord.  If  be- 
lievers fall  into  sin,  they  cannot  lie  eas3^  in  that  state,  but  will  pray 
to  be  delivered. 

(2.)  We  see  that  it  is  of  unspeakable  importance  what  side  ive 
take;  whether  w^e  are  such  as  rejoice  in  Zion's  downfal,  or  in  her 
prosperity.  All  wicked  men  are  glad  at  the  falls  of  the  godly,  and 
take  pleasure  in  reproaching  them  for  their  faults;  but  it  is  not  so 
with  the  friends  of  God".  True  benevolence  "  rejoiceth  not  in  ini- 
quity, but  rejoiceth  in  the  truth."   1  Cor.  xxiii.  6. 


THE  PAINFUL  RETROSPECT. 

O  that  1  were  as  in  months^  past ! — Job  xxix.  2. 

In  the  depths  of  affliction  and  misery,  it  was  natural  for  Job  to  look 
back  on  better  days,  when  he  lived  in  ease  and  prosperity.  It  was 
also  natural  for  him  to  wish  the  return  of  these  happy  seasons:  yet  it 
is  not  well  in  times  of  adversity  to  pore  too  much  on  past  enjoyments, 
as  it  only  tends  to  increase  our  present  bitterness. 

This  w^as  not  all,  however,  that  Job  felt;  he  refers  as  well  to  that 
happy  state  of  soul  which  he  formerly  enjoyed.  Amidst  his  outward 
prosperity  he  had  possessed  a  good  degree  of  spirituality  and  main- 
tained a  holy  and  familiar  intercourse  with  God;  but  this  he  seems  to 
have  lost  during  his  affliction,  ver.  5.  The  loss  of  this  inestimable 
privilege  he  bitterly  deplores;  at  another  period  of  his  affliction,  he 
lays  it  much  to  heart,  xxiii.  3,  4. 

We  may  apply  the  text  to  ourselves,  and  see  whether  we  have  not 
too  much  reason  to  utter  the  same  wish. 

I.  Let  us  call  to  remembrance  some  of  the  best  seasons  of  oui-  lives, 
and  see  how  it  was  with  us  formerly. 


ill 


240  THE  PAINFUL  RETROSPECT. 

The  recollection  of  former  times  may  be  of  use  to  us  in  several 
respects;  it  may  tend  to  encourage  us,  Psalm  xlii.  6;  to  promote  con- 
viction and  abasement,  Rev.  ii.  3;  to  revive  those  feelings  we  formerly 
possessed,  and  kindle  a  desire  for  their  return. 

There  are,  in  particular,  two  periods  which  it  will  be  good  for  us  to 
remember;  the  time  when  we  first  began  to  seek  the  Lord,  and  those 
seasons  in  w^hich  we  have  met  with  heavy  trials. 

1.  het  us  call  to  remembrance  the  time  when  ive  first  knetv  the 
Lord,  and  found  that  he  was  gracious;  the  day  of  our  espousals,  when 
we  went  after  him  in  the  wilderness.  Jer.  ii.  2.  Surely  we  can 
never  forget  the  time  when  we  first  set  our  faces  Zion-ward,  when 
he  led  us  with  weeping  and  supplication.  Jer.  i.  5.  These  first 
operations  of  grace  make  a  strong  impression  on  the  heart.  Jacob 
could  never  forsiet  Bethel,  nor  Paul  his  journey  to  Damascus.  The 
primitive  Christians  could  never  forget  those  happy  days,  when  they 
were  all  of  one  heart  and  of  one  soul;  nor  can  we  forget  the  time 
when  we  were  born  as  it  were  into  a  new  world,  when  the  bible  seemed 
as  a  new  book,  when  the  society  of  the  godly  was  resorted  to  with 
delight,  when  the  return  of  the  Sabbath  was  ardently  desired,  and 
every  holy  duty  esteemed  an  inestimable  privilege. 

2.  Call  to  remembrance  those  seasons  in  which  we  have  met  with 
heavy  trials.  The  pleasures  of  true  piety  are  great  at  first, 
but  not  confined  lo  that  period.  Our  own  experience  will  probably 
attest,  that  some  of  our  best  seasons  have  been  those  in  which  we  have 
met  with  great  troubles ;  for  God  who  comforteth  those  that  are  cast 
down,  generally  reserves  some  of  the  greatest  mercies  for  such  sea- 
sons. If  we  have  met  with  persecution  or  reproach  for  Christ's  sake, 
it  was  attended  with  a  deeper  sense  of  our  love  to  him.  Some  of 
David's  best  times  were  when  he  fled  from  Saul,  and  was  driven  into 
the  wilderness.  Bereaving  providences  have  also  been  mixed  with 
tender  mercy,  and  we  could  never  have  relished  the  promises  of  God 
as  we  have  done,  but  for  some  such  trials.  Then  indeed  we  have  found 
that  "the  Lord  is  good,  a  strong-hold  in  the  day  of  trouble."  After 
we  have  had  discoveries  of  the  plague  of  our  own  hearts,  and  the  cor- 
ruption of  our  nature,  oh  how  great  has  the  love  of  Christ  appeared 
towards  us.  After  we  had  fallen  into  temptation,  and  been  recovered 
from  it,  how  sweet  has  been  the  renewal  of  the  divine  friendship !  On 
reviewingthese  seasons  of  spiritual  refreshment,  we  can  scarcely  refrain 
from  saying  with  Job,  "  Oh  that  it  were  with  me  as  jn  months  past!" 

II.  Inquire  into  the  causes  why  it  is  not  with  many  of  us  as  it  has 
been  in  former  times. 

No  doubt  but  in  all  our  inward  as  well  as  outward  changes  there  is 
a  mixture  of  divine  sovereignty,  though  Job's  friends  seemed  to  have 
overlooked  this  in  their  accusations  of  him;  and  in  the  abundance  of 
their  charity  they  considered  all  his  afflictions  as  the  fruit  of  sin,  though 
this  conclusion  was  evidently  unjust.  Nevertheless  it  is  true,  that  our 
iniquities  have  often  separated  between  God  and  us;  and  even  Job 
inquired,  "Show  me  wherefore  thou  contendest  with  me.'' 


god's  counsel  to  the  afflicted.  24l 

But  if  our  religious  enjoyments  have  declined,  let  us  inquire  a  little 
into  the  reasons  of  it — 

1.  Do  we  cordially  love  and  live  upon  the  truths  of  the  gospel,  as 
much  as  in  times  past?  If  not,  it  will  account  for  the  decline  of  our 
spiritual  comfort.  The  doctrines  of  the  gospel  are  the  food  of  the 
soul,  if  we  neglect  them,  we  shall  be  sure  to  suffer  loss.  They  are 
the  living  bread,  and  "a  well  of  living  water,  springing  up  into  ever- 
lasting life." 

2.  Are  we  equally  attentive  to  the  duties  of  religion,  as  in  times 
past;  or  have  the  cares  of  the  world  swallowed  up  all  our  thoughts? 
How  many  that  were  devoted  to  God  in  early  life,  have  afterwards 
been  surfeited  with  the  cares  of  life,  and  left  their  first  love  !  They 
then  begin  to  neglect  private  duties,  and  lose  all  relish  for  those  holy 
exercises  in  which  they  once  found  their  chief  delight.  No  wonder 
then,  if  it  be  not  with  them  "as  in  months  past." 

3.  Are  we  as  watchful  against  temptation,  as  formerly  ?  If  not, 
this  will  account  for  the  decay  of  our  comforts,  by  preventing  the 
success  of  our  prayers.  If  we  indulge  in  envy  and  discontent,  in  pride, 
the  love  of  riches,  or  in  sensual  lusts,  God  will  have  a  controversy 
with  us,  and  there  will  be  no  solid  peace  or  comfort  until  this  Jonah 
be  cast  out. 

III.  Observe  the  consequences  of  remaining  in  a  declining  state,  and 
how  desirable  it  is  to  have  our  spiritual  strength  and  comfort  renewed* 

1.  We  shall  otherwise  attend  upon  religious  duties  to  very  little 
purpose,  and  shall  find  no  satisfaction  in  them.  Whatever  of  earthly 
good  we  may  enjoy,  it  will  be  nothing  to  us  without  God. 

2.  We  shall  be  in  the  utmost  danger  in  every  hour  oi  temptation. 
We  are  weak  and  helpless  at  best;  but  if  God  withdraw  his  presence 
and  support,  we  fall  an  easy  prey  to  every  temptation.  See  how  it 
was  wnth  Peter,  and  with  Hezekiah. 

3.  If  found  in  a  declining  state,  what  shall  we  do  in  the  day  of  ad- 
versity, and  in  the  hour  of  death?     We  shall  then  need  all  the  suc- 
cours and  all  the  comforts  of  true  religion;  and  nothing  but  nearness' 
to  God,  and  a  life  of  communion  with  him,  can  prepare  us  for,  or  sus- 
tain us  in  such  a  time  of  trial. 

If  past  enjoyments  are  so  desirable,  and  the  recollection  of  them  be 
attended  with  feelings  of  tender  regret;  what  will  the  future  be,  where 
all  our  pleasures  will  be  perpetual,  and  unattended  with  any  alloy ! 


GOD'S  COUNSEL  TO  THE  AFFLICTED. 

I  will  hear  what  God  the  Lord  will  speak:  for  he  will  speak  peace  unto  his  people, 
and  to  his  saints:  but  let  them  not  turn  again  to  folly. — Psalm  Ixxxv.  8. 

This  psalm  appears  to  have  been  written  after  the  captivity:  it  cele- 
brates the  return  of  Judah  to  her  own  land,  and  intercedes  for  those 
who  are  still  left  behind.    The  writer  assumes  the  attitude  of  the  watch- 
VOL.  II. — 31 


f48  ood's  counsel  to  the  afflicted. 

man  upon  his  tower,  looking  for  good  tidings;  and  hopes  from  God's 
usual  kindness  to  his  people,  that  he  shall  not  wait  in  vain. 

I.  Notice  the  resolution  formed :  "  I  will  hear  what  God  the  Lord 
will  speak." 

In  times  of  trouble  there  are  many  speakers,  many  who  offer  their  gra- 
tuitous advice,  and  we  are  apt  to  listen  to  what  one  and  anotiier  says; 
but  let  us  remember  that  at  such  seasons  God  also  speaks,  and  it  is 
better  to  listen  to  him.  While  the  two  blind  men  were  sitting  b\  the 
way-side,  they  heard  that  Jesus  passed  by,  and  began  immediately  to 
cry  to  him.  The  multitude  rebuked  them,  but  they  regarded  it  not; 
they  would  listen  only  to  the  voice  of  Jesus.     Let  us  do  likewise. 

God  may  be  said  to  speak  to  us  in  two  ways  in  times  of  trouble:  by 
the  troubles  themselves,  and  by  his  word  under  them.  Troubles 

themselves  are  God's  voice,  whether  to  a  people  or  to  individuals.  1 
KinjiS  xvii.  18;  Isai.  xxii.  12;  Mic.  vi.  9.  When  God  lays  his  hand 
upon  us,  or  upon  those  who  are  dear  to  us,  it  is  a  call  to  self-reflection 
and  humiliation  before  him.  We  may  have  made  too  much  or  too 
little  of  the  mercies  that  are  taken  from  us,  and  we  may  alt  m  nately 
have  done  both.  But  that  which  more  especially  requires  atten- 

tion is  the  voice  of  God's  word,  under  the  various  ills  and  trials  of  life. 

1.  If  labouring  under  a  aense  of  guilt  and  nnworthiness^  and  in- 
quiring what  we  must  do  to  be  saved,  let  us  hear  what  God  the  Lord 
speaks  to  us  in  his  word  The  world,  indeed,  may  say  there  ia 
no  need  of  this;  conscience,  on  the  other  hand,  may  read  your  doom, 
and  say  there  is  no  hope.  Despair  may  say,  as  in  the  case  of  Jonah, 
"I  am  cast  out  of  thy  sight."  Self-righteous  hope  may  say,  leave  off 
your  open  sins,  reform  your  conduct,  do  as  well  as  you  can,  and  all 
will  be  right.  But  what  does  God  say?  Hear  ye  him,  inviting  you 
to  the  Saviour,  and  commanding  you  to  trust  in  him  alone;  and  see 
that  you  rest  in  nothing  short  of  him.   Matt.  xi.  28;  John  iii.  16 — 36. 

2.  Does  your  sorrow  arise  from  outward  uffliction?  Is  the  Lord's 
hand  laid  upon  you  in  a  way  of  sickness,  or  in  the  loss  of  some  earthly 
good,  in  which  you  had  found  great  delight.'*  Your  feelings 
may  possibly  say  with  Jacob,  "  What  good  shall  my  life  do  unto  me?" 
Dejection  and  melancholy  may  say,  "  I  shall  go  mourning  to  my  grave, 
for  my  hope  is  perished  from  the  Lord."  But  what  does 
the  Lord  say  in  this  affliction?  "  Be  still,  and  know  that  I  am  God." 
"  Call  upon  me  in  the  day  of  trouble,  and  I  will  deliver  thee,  and  thou 
shalt  glorify  me."  Psal.  1.  15;  xci.  15;  1  Pet.  v.  6. 

3.  IJoes  it  arise  from  depressing  circumstances,  ani}  a  succession  of 
adverse  providences,  bringing  losses  and  poverty  in  their  train? 

In  such  a  case  many  voices  will  be  heard,  and  much  advice  be  offered; 
many  anxious  cares  and  painful  apprehensions  will  arise.  Still  it  is 
best  to  hear  what  God  the  Lord  will  speak;  and  his  advice  is,  "  In  all 
thy  ways  acknowledge  him,  and  he  shall  direct  thy  steps:"  "Trust 
in  the  Lord,  and  do  good,  and  verily  thou  shalt  be  fed."  He  "shall 
supply  all  our  need,"  and  "  no  good  thing  will  he  withhold  from  them 


242 

that  walk  uprightly."   Psal.  xxxvii.  3 — 5;  Ixxxiv.  11;  Phil.   iv.  19; 
Heb.  xiii.  5;  1  Pet.  v.  7. 

4.  The  Lord  sometimes  contends  with  his  people  collectively^  as 
well  as  with  individuals,  by  removino;  useful  characters  from  among 
them,  or  by  withholding  his  blessing  from  the  means  of  grace. 
In  such  cases  it  is  good  to  hear  his  voice  saying,  "I  have  laid  help 
upon  one  that  is  mighty,  and  the  government  >hall  be  upon  his  shoul- 
ders." "By  whom  shall  Jacob  arise  when  he  is  sniali,  but  by  the 
mighty  God  of  Jacob?"  Psal.  Ixxxix.  19;  Isai.  ix.  6;  li.  1 — 3;  Zech. 
iv.  6,  7. 

II.  The  ground  of  the  psalmist's  resolution:  '*for  he  will  speak 
peace  unto  his  people,  and  to  his  saints." 

The  term  "people"  may  be  taken  collectively,  and  "saints"  indi- 
viilually;  and  so  the  words  are  applicable  to  both.  The  term  "people" 
also  conveys  the  idea  of  a  covenant;  for  God  has  no  people  in  this 
apostate  world,  but  those  who  are  such  by  covenant.  Israel  were  the 
Lord's  people,  being  the  children  of  Abraham,  and  afterwards  taken 
into  covenant  at  mount  Sinai.  Believers  in  Christ  are  also  the  Lord's 
people,  taken  into  covenant  with  him,  who  is  the  head  of  the  mystical 
body.  Ephes.  i,  3,  4. 

To  such  he  "speaks  peace,"  and  to  his  saints  individually;  but 
there  is  no  peace  to  the  impenitent  and  unbelieving.  The  Scriptures 
are  full  of  "good  words  and  comfortable  words"  to  God's  people, 
under  all  the  troubles  and  ills  of  life,  and  even  when  they  have  sinned 
against  him.,  if  they  return  to  him  with  all  the  heart.  Jer.  iii.  22;  iv. 
1;  Mos.  xiv.  1,  4.  Judah  had  grievously  offended,  and  was  cast  out 
of  his  sight;  but  now  that  the  Lord  had  brought  hack  the  captivity  of 
Jacob,  he  forgave  their  iniquity,  and  covered  all  their  sin:  ver.  1,  2. 

III.  The  caution  given  when  the  mercy  is  obtained:  "let  them  not 
turn  again  to  folly." 

Sin  is  here  termed  "folly:"  it  is  contrary  to  our  own  interest,  and 
committed  against  our  own  souls;  it  is  not  only  offensive  to  God,  but 
ruinous  and  destructive  to  the  sinner. 

1.  The  caution  in  the  text  very  well  applies  to  the  awakened  sinner, 
who  has  found  peace  to  his  soul  through  the  blood  of  the  cross.  God 
has  forgiven  you  all  trespasses:  "go,  and  sin  no  more." 

2.  It  applies  to  the  case  of  a  b  ickslider  who  has  returned  and  found 
mercy:  "let  him  not  turn  again  to  folly."  Beware  of  going  asiray; 
you  are  not  out  of  the  reach  of  danger;  you  are  still  in  the  body,  and 
have  still  "  an  evil  heart  of  unbelief,"  ready  to  depart  "  from  the 
living  God." 

3.  It  is  not  inapplicable  to  the  case  of  such  as  have  been  afflicted, 
and  again  restored  to  health  and  peace.  If  God  remove  his  hand  from 
you,  and  life  is  spared,  "sin  no  more,  lest  a  worse  thing  happen  unto 
thee."  Be  now  the  Lord's,  and  let  ks  "vows  be  upon  you."  Psal 
Ivi.  12,  13;lxvi.  13,  14. 


$44  CONVERSION  OP  THE  JAILER. 

It  is  the  design  of  all  God's  mercy  towards  us  to  imbitter  sin  to  us, 
whether  he  pardons  or  restores;  and  "  he  will  redeem  Israel  from  all 
his  iniquities."    Psal.  cxxx,  8. 


CONVERSION  OF  THE  JAILER. 

Then  he  called  for  a  light,  and  sprang  in,  and  came  trembling,  and  fell  down  before 
Paul  and  Silas;  and  brought  tliem  out,  and  said,  Sirs,  what  must  I  do  to  be  saved? 
And  they  said,  Believe  on  the  Lord  Jesus  Christ,  and  thou  shall  be  saved,  and  thy 
house.  And  tliey  spake  unto  him  the  word  of  the  Lord,  and  to  all  that  were  in  his 
house.  And  he  took  them  the  same  hour  of  the  night,  and  washed  their  stripes; 
and  was  baptized,  he  and  all  his,  straightway.  And  when  he  liad  brought  them 
into  his  house,  he  set  meat  before  them,  and  rejoiced,  believing  in  God,  with  ^H 
his  house. — Acts  xvi.  2U — 34. 

The  history  of  Paul's  visiting  Philippi  is  highly  interesting.  AH 
parties  appeared  to  be  in  earnest,  the  apostles  in  preaching  the  gospel, 
Satan  and  his  agents  in  opposing  it,  and  the  city  was  "exceedingly 
troubled^'  The  magistrates  and  the  people  were  active,  and  the 
jailer  performed  his  part  to  the  utmost.  The  Lord  himself  was  in- 
terested in  the  matter;  he  supported  the  apostles,  furnished  them  with 
a  song  of  praise,  and  caused  an  earthquake  in  the  dead  of  night,  which 
shook  the  foundations  of  the  prison,  and  of  Satan's  kingdom  also. 

All  was  now  confusion;  the  poor  jailer  is  about  to  commit  suicide, 
fearing  that  his  prisoners  had  escaped.  Paul  relieves  his  apprehen- 
sions on  that  head,  and  now  another  trouble  ensues,  ver.  29.  A  new 
set  of  fears  arrest  the  jailer,  he  sees  the  hand  of  God  in  these  events, 
trembles  at  his  situation,  falls  down  before  the  apostles,  and  cries  for 
mercy. 

Let  us  now  offer  a  few  remarks  on  the  question  which  the  jailer 
puts  to  the  apostles,  their  answer  to  his  inquiry,  and  the  happy  issue 
of  all.      . 

I.  The  question  put  to  the  apostles:  "Sirs,  what  must  I  do  to  be 
saved?" 

1.  This  implies  a  consciousness,  even  in  the  mind  of  a  heathen,  of  a 
serla'm  truth,  namely,  that  he  had  a  soul  to  be  saved  or  lost;  that  he 
was  a  sinner,  and  must  shortly  give  account  of  himself  to  God. 
These  truths,  while  he  was  at  ease,  had  little  or  no  effect  upon  him; 
but  in  the  time  of  an  earthquake  they  are  realized,  and  deeply  im- 
pressed upon  his  heart.  This  is  often  the  case  with  careless  and 
thoughtless  sinners,  and  even  with  scorners  and  infidels. 

2.  I'he  inquiry  so  eagerly  proposed  implies,  that  on  the  near  ap- 
proach of  death,  all  those  concerns  which  have  hitherto  engaged  our 
attention,  witl  be  lost  in  this  one  question,  "What  must  1  do  to  be 
saved?*'  "  What  shall  we  eat,  or  what  shall  we  drink?"  or  "  who 
will  show  us  any  good?"  are  the  anxious  inquiries  of  men  in  general; 
J)ut  in  a  dying  hour,  if  conscious  of  our  moral  condition,  salvation 
will  be  all  our  concern.  Oh  that  it  were  all  our  inquiry  now!  For 
.though  the  Philippian  jailer  found  mercy,  yet  many  are  swept  away 


CONVERSION  OF  THE  JAILER.  245 

by  sudden  death  without  it,  and  hurried  into  an  eternal  world.  Luke 
xii.  20. 

3.  The  question  itself  is  of  unspeakable  importance. 
Whether  we  consider  the  depth  of  our  guilt  and  danger,  the  immor- 
tality of  the  soul,  the  intolerable  nature  of  divine  wrath,  or  that  the 
present  life  is  the  only  time  of  obtaining  mercy,  it  is  impossible  to  con- 
ceive of  a  question  equally  interesting  and  important.  Matt.  xvi.  26. 

4.  The  question  was  proposed  to  the  proper  persons,  the  apostles 
of  our  Lord  and  Saviour.  Heathen  philosophers,  wiih  all  their 
wisdom,  could  not  answer  it,  neither  could  the  Jewish  doctors.  1  Cor. 
i.  21 — 23.  To  as  little  purpose  might  we  apply  to  multitudes  of 
nominal  Christians,  and  professed  teachers  of  Christianity.  None  but 
those  intrusted  with  the  gospel,  and  who  are  the  servants  of  the  most 
High  God,  can  show  unto  men  the  way  of  salvation.  Acts  xvi.  17. 

5.  The  question  was  proposed  in  a  becoming  manner.,  accom- 
panied with  tokens  of  reverence  and  respect.  The  jailer 
prostrated  himself  before  Paul  and  Silas;  brought  them  out  of  prison, 
and  said,  "Sirs,  what  must  I  do  to  be  saved?"  His  words  and 
actions  testified  the  altered  state  of  his  mind,  and  how  he  felt  towards 
those  who  till  now  had  been  his  prisoners. 

II.  The  answer  given  to  the  inquiry  by  the  apostles,  "Believe 
on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved,  and  thy  house.'^ 

1.  Observe  lis  import.  That  the  inquirer  was  in  a  lost  state^ 
that  he  could  be  saved  by  no  doings  of  his  own,  that  a  way  of  salva:; 
tion  was  provided  by  the  death  of  Christ,  and  that  it  was  his  interest 
and  his  duty  immediately  to  acquiesce.  This  is  still  the  message  of 
the  gospel  to  all  to  whom  it  is  addressed.  Many,  indeed, 
imagine  that  they  do  believe;  but  the  faith  of  men  in  general  is 
merely  traditional;  in  the  same  manner  as  the  Jews  pretended  tp 
believe  in  Moses;  even  while  they  I'ejected  Christ. 

2.  The  promptness  of  the  reply.  Here  is  nothing  circuitous, 
nothing  doubtful,  like  what  the  wisdom  of  men  would  have  sug? 
gested;  all  is  prompt  and  explicit.  Christ's  ministers  have  their  err 
rand  before  them,  and  his  salvation  is  adapted  to  the  utmost  extremity 
of  the  miserable  and  the  lost.  The  remedy  is  quite  at  hand,  and 
"  the  word  is  nigh  thee,  even  in  thy  mouth,  and  in  thy  heart."  Isai, 
xlvi.  13;  Rom.  x.  8. 

3.  The  sufficiency  of  the  reply,  to  answer  every  purpose  of  the  in? 
quirer.  Believing  in  the  Lord  Jesus  Christ  secures  peace  of 
conscience,  in  the  pardon  of  sin;  reconciliation  with  God,  purity  of 
heart,  and  a  devotedness  to  his  service  and  glory.  Rom.  v.  1 ;  Acts 
XV.  9. 

III.  The  happy  issue  of  all,  in  the  conversion  of  the  jailer  and  his 
family. 

1.  He  appears  to  have  requested  farther  information,  in  addition  to 
what  was  summarily  contained  in  the  apostles'  answer;  for  they  after-r 


246 

wards  "spake  unto  him  the  word  of  the  Lord,"  ver.  32.  He  would 
naturally  inquire  who  Christ  was,  that  he  might  believe  on  him;  also 
what  the  Lord  required  him  lo  do,  and  how  he  might  serve  him. 

2.  As  the  messages  were  addressed  to  him,  and  to  his  house,  ver. 
3L-  so  we  find  that  he  collected  his  family  together  to  hear  the  word, 
ver.  32.  This  shows  in  what  way  an  awakened  sinner  will  begin  to 
use  his  influence,  and  the  concern  he  feels  in  the  good  of  others.  John 
i.  41—45. 

3.  The  jailer  and  his  family  all  believe  the  word,  and  rereive  the 
truth  in  love,  ver.  34.  What  a  blessed  change,  and  what  a  blessed 
family,  all  rejoicing  together  in  God's  salvation! 

4.  He  did  wliat  he  could  to  alone  for  his  cruelty  towards  Paul  and 
Silas,  ver.  33.  He  took  them  out  of  prison  and  waslied  their  stripes. 
Oh  what  a  mixture  of  feelings  was  here! 

5.  The  jailer  and  his  family  the  same  hour  were  baptized,  in  token 
of  their  subjection  to  Christ's  authority.  There  was  a  promptness  in 
this  obedience,  corresponding  with  tiie  decisive  nature  of  the  apos- 
tles' doctrine;  it  was  done  "  straightway/'  without  reluctance  or  hesi- 
tation. The  jailer  and  his  family  are  now  classed  among  the  follow- 
ers of  Jesus,  fearless  of  the  opposition  they  in  their  turn  might  have 
to  encounter,  from  the  populace  and  the  magistrates  of  Philippi. 

6.  Having  been  baptized,  not  in  the  house,  but  elsewhere,  the 
happy  convert  introduces  the  apostles  to  his  dwelling,  and  entertains 
them  with  hospitality,  ver.  34;  rejoicing  also,  and  "believing  in  God, 
with  all  his  house."     This  was  a  day  never  to  be  forgotten. 


FEARFUL  END  OF  GOD'S  ENEMIES. 

Let  God  arise,  let  his  enemies  be  scattered;  let  them  also  that  hate  him  flee  before 
him.  As  smoke  is  driven  away,  so  drive  them  away:  as  wax  melteth  before  the 
fire,  so  let  the  wicked  perish  at  the  presence  of  God. — Psalm  Ixviii.  1,  2. 

This  psalm  was  written  on  occasion  of  bringing  up  the  ark  of  God 
from  the  house  of  Obed-edom :  and  as  it  ascended  to  the  holy  city, 
this  triumphant  song  was  sung,  as  in  the  times  of  Moses.  1  Chron. 
XV.  25 — 28;  Num.  x.  35.  It  breathes  the  language  of  defiance,  and 
shows  what  must  be,  what  ought  to  be,  the  fate  of  all  the  enemies  of 
God. 

I.  Inquire  wherein  it  appears  that  wicked  men  are  in  reality  God's 
enemies. 

All  sin  is  opposite  to  the  very  nature  of  God,  and  wherever  it  pre. 
vails  it  makes  men  his  enemies.  Some  are  wholly  under  its  influ- 
ence, and  they  therefore  become  its  open  and  decided  enemies. 

1.  This  appears  more  especially  in  a  universal  rejection  of  his  go^ 
vernment.  In  setting  up  our  own  will  as  the  rule  of  action, 

serving  divers  lusts  and  pleasures,  and  living  without  God  in  the 
world.     This  is  the  temper  of  all  wicked  men;  and  if  in  any  instance 


FEARFUL  E^D  OP  GOd's  ENEMIESv  24f 

they  do  what  appears  to  be  right,  it  is  not  in  obedience  to  the  will  of 
God,  nor  because  they  are  commanded  to  do  it,  but  because  they  hap-* 
pen  to  be  so  inclined.  In  all  this  there  is  a  total  dereliction  of  divine 
authority.  Zech.  vii.  5,  6. 

2.  It  appears  in  habitual  dissatisfaction  with  God's  providence,  want- 
ing to  have  the  reins  of  government  and  the  disposal  of  events  in  our 
own  hands.  What  a  deal  of  enmity  is  discovered  here,  espe- 
cially in  two  things.  If  events  are  favourable,  men  ascribe  it  to  them- 
selves; their  own  wisdom  and  their  own  might  have  done  it.  When 
evils  happen  to  befall,  there  is  a  disposition  to  lay  the  blame  of  it 
upon  God,  or  impute  it  to  the  malignity  of  fate.  In  every  way  God 
is  contemned,  and  his  authority  despised. 

3.  It  appears  in  a  disrelish  of  God^s  moral  perfections.  Many 
who  profess  to  admire  the  naiural  perfections  of  God  as  they  appear 
in  the  works  of  creation,  and  to  be  greatly  delighted  with  them,  are 
at  the  same  time  utterly  averse  to  those  attributes  in  which  the  true 
glory  of  the  divine  character  consists.  They  love  to  contemplate 
what  is  great  and  powerful,  but  dislike  the  holy  and  the  just:  but 
such  a  state  of  heart  is  wholly  alienate  from  God. 

4.  Enmity  is  discovered  in  a  rejection  of  divine  revelation. 

Some  entirely  discard  it,  and  endeavour  to  pour  contempt  upon  it. 
Others  who  profess  to  receive  it,  reject  at  the  same  time  some  of  its  , 
leading  doctrines,  and  so  in  effect  invalidate  the  whole.  Hence  it 
comes  to  pass  that  the  divine  law  is  looked  upon  with  an  evil  eye,  as 
too  strict  in  its  requirements,  or  too  severe  in  its  denunciations,  and 
is  even  regarded  as  an  Egyptian  task-master.  Hence  also  the  gospel 
is  subverted,  its  principal  truths  denied,  or  accommodated  to  men's 
corrupt  propensities.  Enmity  always  shows  itself  in  an  aversion  ta 
God's  way  of  salvation,  going  about  to  establish  our  own  righteous- 
ness, and  not  being  willing  to  submit  to  the  righteousness  of  God. 

5.  In  a  secret  dislike  to  the  friends  of  God,  and  opposition  to  his 
cause.  In  this  it  often  appears,  even  while  other  things  are 
tolerably  fair.  It  shows  itself  in  a  wish  to  reproach  the  character, 
misrepresent  the  principles  and  conduct  of  religious  people;  to  speak 
ill  of  religion  in  general,  and  where  power  is  possessed  to  use  it  in 
hindering  the  work  of  the  Lord.  It  is  Satan's  employment  to  blind 
the  minds  of  them  that  believe  not,  and  in  this  also  his  servants  are 
engaged.  2  Cor.  iv.  4. 

Yet  in  many  instances  those  who  are  the  subjects  of  this  enmity, 
seem  not  to  be  aware  of  it.  This,  perhaps,  is  chiefly  owing  to  their 
having  false  notions  of  God,  and  because  they  are  not  always  under 
such  temptations  as  call  forth  this  enmity  into  direct  exercise.  Saul 
of  Tarsus  did  not  think  himself  an  enemy  to  God,  when  he  was  per- 
secuting the  saints,  and  "  haling  them  to  prison-,"  on  the  contrary,  he 
reckoned  that  he  was  doing  God  service.  Acts  xxvi.  9,  10. 

II.  Consider  the  great  evil  contained  in  this  enmity  of  heart  to 
God. 


248  FEARFUL  END  OF  GOD*S  ENEMIES. 

How  came  the  Lord  to  have  any  enemies  among  the  human  race? 
What  evil  haih  he  done,  or  wherein  hath  he  deserved  this  at  our 
hands?     Surely  this  must  be  utterly  inexcusable.   Mic.  vi.  3. 

1.  To  be  averse  to  God  as  the  Lawgiver,  is  to  be  an  enemy  to  the 
order  and  happiness  of  the  universe.  God  forbids  nothing  but 
what  is  evil,  requires  nothing  but  what  is  just  and  good;  obedience 
to  the  one  would  prevent  our  ruin,  and  to  the  other  would  ensure  our 
happiness.  To  be  God's  enemy,  therefore,  is  to  be  the  "  enemy  of 
all  righteousness." 

2.  To  be  averse  to  Ihe  providence  of  God,  or  to  his  management  and 
superintendence,  is  to  be  an  enemy  to  the  v/ell-being  of  mankind. 

If  infinite  wisdom  and  goodness  direct  every  concern,  the 
direction  cannot  be  in  better  hands.  And  shall  God  abandon  all  his 
plans,  and  the  earth  be  forsaken  for  us!   Job  xviii.  4. 

3.  To  be  averse  to  the  gospel,  or  to  God  as  the  Saviour,  is  to  be  an 
enemy  to  our  own  souls,  to  our  dearest  interests,  and  those  of  others. 
It  is  to  be  at  war  with  infinite  love  itself,  and  with  our  own  immor- 
tal happiness.  Prov.  viii.  36. 

HI.  Consider  how  vain  and  how  dangerous  it  is  to  attempt  to  op- 
pose God,  and  to  become  his  enemy. 

"  God  will  arise,  and  his  enemies  must  be  scattered :  they  that  hate 
him  shall  flee  before  him."  See  to  what  such  weak  and  arrogant 
creatures  are  compared,  verse  2 ;  to  "smoke  before  the  wind,  and 
wax  before  the  fire."  "So  shall  they  melt  away  before  the  presence 
of  God."  They  are  not  melted  into  repentance  for  their  unreasonable 
enmity,  but  are  utterly  consumed  with  terrors.  All  their  stoutness 
of  heart  and  vain  confidence  shall  fail  them,  when  God  rises  up  to 
meet  them,  whether  it  be  at  death,  or  in  the  day  of  judgment.  How- 
ever men  may  seem  now  to  brave  it  out,  while  God  stands  at  a  dis- 
tance; yet  when  he  comes  near  to  them  in  judgment,  their  hearts  will 
fail  them.  Like  the  smoke  will  they  be  driven,  and  like  the  wax 
will  they  be  consumed. 

(1.)  Learn  how  awful  is  the  state  of  the  unconverted,  enemies  to 
God,  and  doomed  to  everlasting  destruction. 

(2.)  If  we  desire  to  be  at  peace  with  God,  the  way  is  prepared. 
He  can  be  reconciled  through  his  Son,  and  be  pacified  towards  us  for 
all  our  offences.  Ezek.  xvi.  63. 

(3.)  How  great  and  wonderful  is  the  love  of  Christ,  in  dying  for 
us  while  we  were  enemies  by  wicked  works!  Rom.  v.  8 — 10. 

(4.)  What  cause  to  admire  the  grace  of  the  Holy  Spirit,  in  turning 
our  hearts,  and  melting  us  into  love  I 


(  249   ) 
LOVE  TO  CHRIST  THE  TEST  OF  TRUE  RELIGION. 

He  saith  to  him  again,  the  second  time,  Simon,  son  of  Jorlas,  lovest  thou  me?  He 
saith  unto  him,  Yea,*Lord ;  thou  knowest  that  I  love  thee.  He  saith  unto  him,- 
Feed  my  sheep.— John  xxi.  16. 

When  we  recollect  the  conduct  of  Peter  in  denying  his  Lord,  the 
nature  and  magnitude  of  his  offence,  and  how  highly  it  was  aggra- 
vated by  attendant  circumstances,  we  cannot  but  feel  particularly  in- 
terested in  knowing  how  it  would  fare  with  him  on  the  next  inter- 
view with  his  blessed  I/ord;  and  it  is  to  the  gospel  of  John  that  we 
are  indebted  for  this  valuable  piece  of  history. 

The  text  with  its  connexion  states  precisely  what  was  the  conduct 
of  Jesus  towards  him,  after  his  resurrection.  It  is  true,  this  was  not 
the  first  interview,  for  it  was  "  the  third  time  that  Jesus  showed  him^ 
self  to  his  disciples,  after  that  he  was  risen  from  the  dead:"  ver.  14. 
The  Lord  also  had  appeared  unto  Simon,  on  the  very  day  of  his  re- 
surrection. Luke  xxiv.  S4.  But  it  does  not  appear  that  any  thing 
was  said  on  the  subject  of  his  fall,  till  this  third  public  interview. 
Peter  had  wept  bitterly  for  his  sin,  and  had  joined  himself  to  the  dis-» 
dples;  yet  what  could  he  expect,  but  to  meet  with  a  severe  reproof? 
Let  us  therefore  notice, 

L  The  conduct  of  Jesus  towards  Simon  Peter. 

1.  Observe  the  indirect  manner  in  which  the  reproof  is  given. 
Nothing  is  said  immediately  on  the  subject,  and  no  mention  is  made 
of  his  having  denied  the  Lord;  for  Christ  had  seen  his  tears,  and  was 
Gome  to  heal  him.  There  is  indeed  a  glance  at  his  misconduct,  and 
though  it  is  only  a  glance,  Peter  perceives  it,  and  feels  it  too;  but  no 
name  is  given  to  the  offence.  Oh  what  love  and  tenderness  is  here, 
and  how  different  from  all  that  is  known  among  the  best  of  men! — 
Peter  had  reproached  himself,  and  therefore  Jesus  would  not  do  it, 
but  deals  with  him  as  a  friend.  It  may  be  doubtful  whether  there 
would  have  been  so  much  as  an  allusion  to  what  was  past,  had  it  not 
been  for  the  sake  of  example,  and  as  a  lesson  to  the  rest  of  the  dis- 
ciples. 

1.  The  question  that  is  put  to  him  by  our  Lord:  "Simon,  son  of 
Jonas,  lovest  thou  me  ?"  This  would  go  deep  into  Peter's 

heart,  for  it  would  seem  as  if  his  love  to  Christ  must  now  be  called  in 
question,  and  nothing  could  be  more  painful  to  an  ingenuous  mind  than 
this.  Peter  had  wept,  and  returned  to  the  disciples ;  but  none  of  these 
things  would  do,  without  the  most  unequivocal  proof  of  love  to  Christ. 
He  is  also  called  by  his  old  name,  "  Simon,  son  of  Jonas," 
as  if  he  was- not  now  to  be  reckoned  among  the  disciples  of  his  Lord. 
What  a  mixture  of  goodness  and  severity  is  here  ! 

3.  The  comparative  form  in  which  the  question  is  proposed  in 

the  first  instance  :  Lovest  thou  me  ^*^more  than  these?"  Peter 

could  not  forget  his  saying,  "  Though  all  men  should  deny  thee,  yet 

will  not  I :"  yet  where  now  is  the  proof?     Did  any  of  his  brethren 

VOL.  II.— 32 


250  LOVE  TO  CHRIST  THE  TEST  OF  TRUE  RELIGION. 

act  so  unfaithful  a  part  as  himself?  He  alone  was  guilty  of  treachery 
and  deceit:  and  how  distressing  now  must  be  the  recollection  of  his 
former  confidence,  and  the  vaunting  assurance  he  had  given. 

4.  The  repetition  of  the  question  is  another  painful  circumstance, 
and  must  deeply  have  affected  the  mind  of  the  apostle.  Thrice 
had  Peter  denied  the  Lord,  and  thrice  is  the  question  asked,  "Lovest 
thou  me?"  Peter  was  "grieved  "at  this,  and  well  he  might;  but  it  was 
intended  to  call  to  remembrance  the  aggravated  nature  of  his  offence. 
A  recollection  of  past  sins,  though  pardoned,  cannot  fail  to  renew 
the  sorrow  of  a  real  penitent,  who  will  be  ready  to  say  with  David^ 
"My  sin  is  ever  before  me." 

5.  There  isgreat  mercy  mixed  with  this  seeming  severity. 

The  question  was  repeatedly  proposed,  it  is  true,  and  as  often  answered; 
but  still  nothing  is  said  about  Peter's  sin,  and  no  words  of  reproach 
are  uttered.  Moreover,  the  Lord  Jesus  accepted  his  avowal,  and  re- 
peatedly committed  to  him  the  care  of  his  flock,  saying,  "  Feed  my 
sheep;  feed  my  lambs."  This  was  in  effect  a  renewal  of  his  commis- 
sion, which  conveyed  an  assurance  of  forgiveness,  and  that  he  was  now 
accepted  in  the  presence  of  all  his  brethren. 

6.  We  cannot  but  notice  Peter^s  answer  to  these  interrogatories. 

It  was  marked  with  becoming  humility,  for  when  asked 
whether  he  loved  the  Saviour  "more"  than  others,  or  more  than  his 
brethren  had  done,  he  declined  the  affirmative,  and  was  content  simply 
to  declare  his  attachment,  without  assuming  any  thing  like  his  former 
self-confidence.  There  was  at  the  same  time  a  great  deal  of 

fervour  in  his  reply;  the  question  being  three  times  proposed,  he  as 
often  repeated  the  assurance  of  his  love,  and  appealed  to  Jesus  for  the 
truth  and  sincerity  of  his  declaration. 

Applying  the  subject  to  ourselves,  we  shall  notice, 

II.  The  importance  of  the  question  which  Jesus  proposed:  "Simon, 
son  of  Jonas,  lovest  thou  me?" 

This  is  an  inquiry  that  nearly  concerns  us  all,  and  carries  in  it  the 
most  serious  and  important  consequences. 

1.  On  the  answer  to  this  question  depends  the  truth  and  reality 
of  our  religion.  The  love  of  Christ  implies  that  we  are 

the  subjects  of  repentance,  faith,  and  every  other  spiritual  disposition. 
All  our  prayers  and  tears,  all  our  hopes  and  joj^s,  all  our  knowledge 
and  obedience,  are  nothing  without  this;  the  love  of  Christ  is  the 
source  and  the  centre  of  every  other  holy  affection.  The 

prophets  and  apostles,  the  saints  of  all  ages,  have  been  distinguished 
by  their  love  to  Christ,  and  making  him  the  object  of  supreme  regard. 
Abraham  rejoiced  to  see  his  day,  David  describes  him  as  fairer  than 
the  children  of  men,  Isaiah  saw  his  glory  and  spake  of  him,  and  Paul 
counted  all  things  but  loss  for  his  sake.  The  church  of  old  exulted 
in  him,  as  "the  chiefest  among  ten  thousand  and  altogether  lovely," 
and  to  every  one  who  believes  he  is  precious.  Some,  indeed, 

have  pretended  to  love  God,  who  have  not  been  the  friends  of  Christ, 


LOVE  TO  CHRIST  THE  TEST  OF  TRUE  RELIGION.  251 

and  whose  hearts  never  glowed  with  love  to  him.  The  unbelieving 
Jews  did  this,  and  alleged  that  God  was  their  father,  while  they  dis- 
own his  only-begotten  Son;  but  the  answer  of  Jesus  was,  "If  God 
were  your  father,  ye  would  love  me.'^  Deists  also  pretend  to 
venerate  the  Supreme  Being,  while  they  refuse  the  record  that  God 
hath  given  of  his  Son.  Semi-deists  likewise,  under  the  Christian 
name,  profess  to  be  the  friends  of  God  and  of  divine  revelation,  while 
they  consider  Christ  as  a  mere  creature,  and  of  course  not  entitled  to 
supreme  affection.  But  let  men  deceive  themselves  as  they 

may,  the  Scriptures  claim  the  same  honour  and  afiection  for  the  Son 
as  for  the  Father,  and  have  left  all  his  enemies  under  the  curse.  John 
V.  23;  1  Cor.  xvi.  22. 

2.  On  this  question  depends  all  the  comfort  and  enjoyment  of 
religion.  It  is  the  love  of  Christ  that  makes  holy  duties 
delightful,  2  Cor.  v.  13,  14:  they  would  otherwise  be  dull  and  unin- 
teresting, and  we  should  go  on  heavily  in  them.  Mark  the  spiritual 
condition  of  those  worshipping  assemblies  where  this  principle  is 
discarded  or  unknown;  and  what  are  they,  but  a  valley  of  dry  bones. 
What  also  is  the  state  of  individual  believers,  where  the  love  of  Christ 
is  wanting,  or  is  suffered  to  decline.  .  Religious  privileges 
without  this  will  be  lightly  regarded,  and  will  soon  be  loathed  like 
the  manna  in  the  wilderness.  Christian  fellowship  and  holy  ordi- 
nances would  degenerate  into  mere  formality,  and  be  deprived  of  all 
that  satisfaction  they  were  intended  to  impart.  The  gospel 
itself  would  be -nothing  to  us  without  the  love  of  Christ;  we  should 
see  none  of  its  glory,  nor  be  able  to  rejoice  in  its  salvation.  It  would 
then  become  a  matter  of  cold  speculation  only,  or  its  leading  doctrines 
would  be  rejected.                      The  promises,  though  exceeding  great 

,  and  precious,  would  have  no  preciousness  in  them,  for  they  are  full  of 
Christ,  and -he  is  the  sum  and  substance  of  them  all.  2  Cor.  i.  20; 
Eph.  i.  3.  Heaven  itself  could  be  no  heaven  to  us  without 

the  love  of  Christ,  for  that  is  the  all-inspiring  principle  of  the  world 
of  bliss.  No  fitness  could  we  possess  for  any  of  its  exercises  or  enjoy- 
ments, for  Christ  is  the  burden  of  their  song,  and  the  object  of  their 
adoration.  Rev.  v.  11 — 14. 

3.  On  this  question  depends  o\iv  fitness  for  the  service  of  God  on 
earth.  The  love  of  Christ  is  that  which  prepares  and  disposes 
us  to  serve  him,  nor  can  we  be  of  much  use  to  our  families,  in  the 
church  of  God,  or  in  the  world,  without  it  The  form  of  religion 
and  outward  decency  may  be  preserved,  but  a  savour  of  the  name  of 
Christ  can  never  be  diffused,  where  the  heart  is  cold  and  indifferetit 
towards  him.  A  warm  heart  for  Christ  is  the  great  qualification 
for  the  Christian  ministry,  as  is  evident  from  the  conduct  of  our  Lord 
towards  Peter,  for  he  would  not  commit  the  flock  to  his  care  till  he 
had  ascertained  the  strength  and  fervour  of  his  affection  ;  and  then  he 
said  to  him,  "Feed  my  sheep;  feed  my  lambs."  All  the  rest  are 
hirelings,  whose  the  sheep  are  not,  or  who  have  received  no  commis- 
sion from  the  great  "Shepherd  and  Bishop  of  souls."  John  x.  12,  13. 


^52  LOVE  TO  CHRIST  THE  TEST  OF  TRUE  RELIGION. 

It  is  this  qualification,  rather  than  learning  or  great  abilities,  that  fits 
a  minister  for  his  work;  and  men  of  this  description  are  generally- 
more  successful  than  any  other.  Without  love  to  Christ  we  shall 
have  no  love  to  souls,  no  compassion  for  "the  ignorant  and  them  that 
are  out  of  the  way,"  no  heart  to  seek  after  the  lost  sheep,  no  desire  or 
ability  to  furnish  them  with  proper  food  and  pasture.  Ezek.  xxxiv. 
1 — 6.  And  if  love  to  Christ  be  so  essential  to  the  work  of  the  ministry, 
then  how  miserably  are  those  men  employed,  who  labour  to  damp  and 
destroy  the  ardour  of  our  love  by  robbing  Christ  of  his  dignity  and 
glory,  and  representing  him  as  a  creature  like  ourselves!  Better  were 
it  to  leave  the  altar,  than  to  profane  it  with  such  abominations. 

III.  The  various  ways  in  which  this  question  is  put  home  to  our 
own  hearts. 

1.  'By  persecution  and  reproach,  Jesus  seems  to  say  to  us,  "Lovest 
jthou  me?"  That  is  a  time  that  tries  our  attachment,  and  whether 
we  can  suffer  for  his  sake.  The  love  of  many  has  been  submitted  to 
this  test,  and  they  have  not  counted  their  lives  dear  unto  them. 

2.  By  temptation  this  question  is  often  put  to  us,  and  the  trial  is  se- 
vere. The  temptations  of  Satan  are  attended  with  more  danger 
than  violent  persecution,  and  sin  has  done  that  for  the  followers  of 
Christ  which  suffering  could  never  accomplish.  Blat  when  tempted 
^y  the  evils  that  are  in  the  world,  and  in  our  own  hearts,  can  we 
deny  ourselves  for  his  sake,  and  take  up  our  cross  and  follow  him  ? 

3.  Christ  tries  our  love  by  worldly  tosses  and  disappointments. 

It  is  easy  to  profess  his  name,  when  not  in  danger  of  suffering 
5iny  material  inconvenience  by  it ;  but  if  it  should  happen  that  we 
must  lose  our  friends,  give  up  our  worldly  prospects  and  advantages, 
or  relinquish  our  attachment  to  the  Saviour,  then  is  our  religion 
brought  to  the  test,  and  it  will  be  seen  whether  we  cleave  to  the  Lord 
with  purpose  of  heart. 

4.  Christ  tries  our  love  by  giving  us  his  commandments  to  keep. 
John  xiv.  15.  We  may  love  Christ  from  the  hope  of  being  saved 
by  him,  but  unless  we  keep  his  commandments,  that  hope  is  vain. 
Many  of  them  are  opposite  to  flesh  and  blood,  and  require  the  exercise 
of  much  self-denial ;  but  if  we  truly  love  Christ,  we  shall  not  hesitate 
to  do  his  will,  and  to  "walk  in  ^11  his  commandments  and  ordinances 
blameless."  John  xiv.  2\. 

5.  By  committing  his  cause  into  our  hands,  and  leaving  us  in  charge 
till  he  comes  to  reckon  with  his  servants.  Matt.  xxv.  14,  15.  If 
\ve  truly  love  Christ,  we  shall  be  faithful  to  the  trust,  shajl  neither 
peglect  nor  abandon  his  interest  in  the  world,  but  say  with  David, 
"  If  I  forget  thee,  oh  Jerusalem,  let  my  right  hand  forget  her  cunning, 
and  let  my  tongue  cleave  to  the  roof  of  my  mouth."  Happy  shall 
we  be  to  consecrate  to  him  the  first-fruits  of  our  increase,  to  support 
bis  righteous  cause,  and  spread  abroad  the  savour  of  his  name. 

6.  By  committing  to  our  care  the  poor  and  needy  of  his  flock. 
These  are  his  representatives;  and  when  they  present  themselves, 


DELIVERANCE  FROM  DEEP  DISTRESS.  253 

he  seems  to  say  to  us,  "Lovest  thou  me  ?"  We  cannot  be  tjnmindful 
of  their  afflictions  and  necessities,  without  at  the  same  time  with- 
holding the  expression  of  our  love  to  him ;  and  by  this  proof  of  our 
attachment  will  our  state  be  decided  in  the  great  day.  Matt.  xxv.  40. 
All  his  followers  are  distinguished  by  a  spirit  of  genuine  benevolence, 
nor  will  Christianity  assimilate  with  any  other  principle.  1  Cor.  xiii. 
h2.  

DELIVERANCE  FROM  DEEP  DISTRESS. 

I  waited  patiently  for  the  Lord;  and  he  inclined  unto  me,  and  heard  my  cry.  He 
br&ught  me  up  also  out  of  a  horrible  pit,  out  of  the  miry  clay,  and  set  my  feet 
upon  a  rock,  and  established  my  goings.  And  he  hath  put  a  new  song  in  my  mouth, 
even  praise  unto  our  God:  many  shall  see  it,  and  fear,  and  shall  trust  in  the  Lord. 
— Psalm  xl.  l-— 3. 

Had  it  not  been  for  the  psalms  of  David,  we  should  have  known 
but  little  of  the  experience  of  good  people  in  former  times;  but  here 
we  see  that  as  in  water,  "face  answereth  to  face,  so  doth  the  heart  of 
man  to  man;''  and  that  what  the  experience  of  saints  was  many  hun^ 
dreds  of  years  ago,  that  it  is  now. 

I.  Consider  the  painful  situation  of  the  psalmist,  sinking  as  it  were 
into  "a  horrible  pit,  and  into  the  miry  clay." 

It  is  difficult  to  say  what  were  the  peculiar  circumstances  of  David, 
denoted  by  this  metaphorical  expression,  though  it  is  evident  he 
laboured  under  deep  distress,  and  was  sinking  into  despondency. 
We  know  that  he  was  reduced  to  great  extremities  during  the  per- 
secuting reign  of  Saul :  help  often  failed,  and  sometimes  his  heart 
failed.  We  find  also  that  he  was  the  subject  of  much  despondency 
under  a  sense  of  sin,  and  of  divine  chastisement.  Psalm  xxxviii.  1—4. 
This  also  appears  to  have  been  the  case  in  the  present  instance,  ver. 
12;  and  there  are  but  few  Christians  who  have  not  been  exercised  in 
a  similar  manner. 

1.  A  sense  of  sin,  unaccompanied  with  a  believing  view  of  the 
mercy  of  God  our  Saviour,  will  produce  the  despondency  mentioned 
in  the  text.  This  is  often  the  case  in  the  earlier  stages  of  the 
Christian  life:  when  the  mind  is  intensely  fixed  on  the  multiplied 
aggravations  of  our  guilt,  and  nothing  is  seen  or  felt  but  our  misery 
and  wretchedness.  When  sin  revives,  the  sinner  dies;  and  till  the 
gospel  comes  to  his  relief,  he  is  without  hope. 

2.  Doubts  or  uncertainty  about  our  being  in  a  state  of  salvation, 
will  sometimes  produce  deep  despondency.  There  are  sea- 
sons in  which  the  evidences  of  our  adoption  appear  doubtful:  look 
which  way  we  will,  we  have  no  lively  remembrance  of  the  past,  no 
direct  consciousness  of  the  present,  and  but  little  hope  of  the  future. 
These  misgivings  of  heart  are  often  the  effect  of  guilt,  through  some 
particular  temptation,  or  easily  besetting  sin;  or  they  may  arise  from 
a  course  of  spiritual  declension.  In  either  case  the  mind  sinks  into 
dejection,  as  into  "a  horrible  pit,  or  the  miry  clay." 


354  DELIVERANCE  FROM  DEEP  DISTRESS. 

3.  Dark  and  distressing  providences  will  often  produce  the  same 
effect.  We  are  so  much  influenced  by  sense,  that  what  God 

appears  to  be  by  his  dealings  with  us,  that  we  imagine  him  to  be  in 
reality.  If  his  hand  be  turned  against  us,  we  soon  begin  to  say, 
Surely  against  me  is  he  turned.  Though  we  may  in  general  believe 
that  all  things  "work  together  for  good  to  them  that  love  God,'^  yet 
while  the  dark  cloud  is  over  us,  we  sink  into  the  pit. 

II.  Observe  the  spirit  and  conduct  of  David,  while  in  this  situation. 

He  "  cried  "  to  the  Lord,  and  *f  waited  patiently  "  for  an  answer, 
ver.  1.     We  see  here, 

1.  What  a  difference  there  is  between  the  conduct  of  the  righteous 
and  the  wicked  in  a  time  of  trouble.  Irreligious  men  sometimes 
find  themselves  in  a  horrible  pit,  but  they  call  not  upon  the  Lord; 
they  seek  some  other  remedy,  and  often  to  their  own  destruclion. 
But  good  men  have  a  better  remedy  for  despair;  they  make  the  Most 
High  their  habitation,  and  their  rock  of  defence.  Jeremiah  called 
upon  the  Lord  out  of  the  low  dungeon,  and  Jonah  "  out  of  the  belly 
of  hell.'' 

2.  Calling  upon  the  Lord  must  be  our  refuge  in  the  day  of  trou- 
ble. We  may  be  compassed  round  about,  but  there  is  always 
one  way  of  relief  and  of  escape;  we  may  look  upward  and  find  de- 
liverance, when  we  have  no  where  else  to  look.  It  was  thus  with 
Israel  at  the  Red  sea,  and  in  the  days  of  Jehoshaphat.  2  Chron.  xx.  12. 

3.  We  must  not  only  cry,  but  wait  patiently  for  the  Lord. 
Patience,  we  see,  does  not  consist  in  a  feeling  of  indifference  or  un- 
concern about  our  state,  or  the  issue  of  it;  for  it  is  accompanied 
with  earnest  crying  to  the  Lord;  but  in  bearing  present  ills  without 
murmuring,  in  a  spirit  of  resignation  to  the  will  of  God,  and  hoping 
in  his  mercy.  Then  whatever  be  the  source  of  our  present  distress, 
it  will  issue  well  at  last. 

III.  Notice  the  process  of  David's  deliverance. 

1.  The  Lord  "heard  his  cry."  David  could  not  know  that,  till 
the  answer  came,  and  his  petition  was  granted.  God  hears  all  that 
passes  in  a  time  of  trouble,  but  he  does  not  accept  of  all. 

2.  He  "  brought  him  out "  of  his  dejected  condition,  whether  arising 
from  temporal  or  spiritual  distress.  If  the  former,  it  would  be  by 
giving  a  favourable  turn  to  the  affairs  in  a  way  of  providence:  if 
the  latter,  by  directing  his  mind  to  the  hopes  and  promises  of  mercy; 
DY  by  an  interposition  both  of  providence  and  grace. 

3.  He  "  set  his  feet  upon  a  rock,"  and  gave  him  to  feel  his  ground, 
instead  of  sinking  in  the  mire.  Thus,  also,  the  Lord  directs  the 
mourning  sinner  to  the  hopes  of  the  gospel,  where  he  finds  firm  foot- 
ing, and  a  refuge  from  the  wrath  to  come. 

4.  He  "put  a  new  song  into  his  mouth,"  furnished  him  with  fresh 
occasion  for  praise,  and  set  his  heart  in  order  for  it.  Thus  his  mourn- 
ing was  turned  into  joy,  and  a  garment  of  praise  was  given  him  for 
the  spirit  of  heaviness. 


IMPORTANCE  OF  EXEMPLARY  PIETY.  255 

5.  The  psalmist's  deliverance,  when  known,  would  afford  encou- 
ragement to  others:  "many  shall  see  it,  and  fear,  and  shall  trust  in 
the  Lord."  Hearing  of  his  distress  would  make  them  "  fear,"  and 
hearing  of  his  deliverance  would  encourage  them  to  ^' trust."  Such 
was  the  effect  upon  the  righteous  at  that  time,  and  such  it  has  been 
ever  since.  The  experience  of  David  has  been  a  source  of  relief  and 
comfort  to  the  church  in  all  ages  of  the  world. 

Improvement, 

(1.)  The  experience  of  David  in  this  instance  is  applicable  to  the 
case  of  a  poor  sinner,  when  first  led  to  the  hope  of  the  gospel.  He 
is  in  great  distress,  the  Lord  hears  his  cry,  and  brings  him  up  from  a 
state  of  despondency.  Christ,  as  revealed  in  the  gospel,  is  like  a  rock 
to  his  feet,  his  "goings  are  established,"  and  "  salvation  by  the  blood 
of  the  cross"  furnishes  him  with  "a  song  of  praise." 

(2.)  The  subject  is  equally  applicable  to  the  believer  on  various 
occasions,  when  delivered  from  spiritual  darkness  and  despondency: 
in  many  a  time  of  trouble,  when  his  soul  is  distressed,  or  when  by 
providential  interpositions  some  light  is  thrown  upon  his  path.  When 
poring  over  ills,  or  looking  at  them  only  with  an  eye  of  sense,  we 
sink  into  despair;  but  when  viewed  by  an  eye  of  faith,  we  can  see 
the  wisdom  and  goodness  of  God  in  them.  Let  things  be  ever  so 
dark,  we  may  hope  in  God;  and  though  we  now  sink  into  a  horrible 
pit,  we  shall  one  day  be  brought  out,  and  have  "  a  new  song  put  into 
our  mouths,  even  salvation  to  the  Lord." 


IMPORTANCE  OF  EXEMPLARY  PIETY. 

Among  whom  ye  shine  as  lights  in  the  world.— Philippians  ii.  15. 

The  holy  tendency  of  the  gospel  is  one  of  the  principal  evidences 
of  its  divine  original.  It  not  only  brings  salvation,  but  teaches  us  to 
deny  ungodliness  and  worldly  lusts.  Paul  could  appeal  to  the  conduct 
of  primitive  Christians  in  proof  of  this,  while  he  reminds  them  that 
by  their  exemplary  piety  they  were  to  enlighten  and  adorn  the  age 
and  country  in  which  they  lived. 

L  Explain  the  exhortation,  or  show  what  it  is  to  "  shine  as  lights 
in  the  world." 

It  supposes  a  great  distinction  between  Christians  and  others,  and 
especially  that  we  be  visibly  distinguished  from  four  sorts  of  charac- 
ters. Those  who  are  ashamed  of  their  religion,  and  therefore  endeavour 
to  conceal  it;  those  who,  from  a  dread  of  singularity,  conform  to  the 
present  world;  those  who  are  selfish,  and  those  who  are  churlish;  for 
none  of  these  can  be  said  to  adorn  the  doctrine  of  God  our  Saviour, 
under  whatever  form  it  may  be  professed. 

1.  If  we  are  to  "  shine  as  lights  in  the  world,"  we  must  rigidly  re- 
gard those  duties  which  are  purely  of  a  religious  nature.  A 


S56  IMPORTANCE  OF  EXEMPLARY  PIETY. 

regard  to  some  things  merely  of  a  moral  nature  may  procure  us  general 
esteem,  but  those  more  properly  called  religious  will  be  likely  to  ex- 
pose us  to  contempt.  Much  of  true  religion  is  indeed  of  a  private 
nature,  but  not  all  of  it.  Christ  requires  us  to  confess  his  name  before 
men;  we  must  publicly  avow  his  gospel,  even  those  parts  of  it  which 
are  most  offensive  to  the  carnal  mind;  must  adhere  to  his  peculiar  laws 
and  ordinances,  and  all  the  directions  given  us  to  follow  him.  Family 
worship  must  also  be  regarded,  teaching  our  children  and  our  house- 
hold the  fear  of  the  Lord.  Some  from  shame,  and  some  from 
other  motives,  neglect  all  these  duties,  and  so  are  scarcely  distinguished 
from  the  world  around  them. 

2.  To  "shine  as  lights  in  the  world,"  regard  must  be  had  to  those 
things  lOhich  relate  to  our  conduct  before  men,  as  well  as  before  God. 

We  must  not  be  conformed  to  this  world,  but  dare  to  be  singulai*; 
must  examine  the  customs  of  the  world  before  we  comply  with  them, 
for  they  are  often  evil  when  but  little  suspected.  Those  who  draw  se- 
rious persons  into  them,  will  reproach  them  afterwards  when  they  have 
done  it.  We  cannot  "  shine  as  lights  in  the  world  "  without  being  sin- 
gular; it  would  otherwise  be  no  light  at  all:  but  it  is  impossible  to  be 
distinguished  from  the  world,  while  our  only  care  is  to  keep  pace  with 
it  Our  religious  character  must  exceed  that  of  worldly  men,  however 
decent  or  respectable,  or  we  cannot  "  enter  into  the  kingdom  of  God." 
Matt.  V.  20;  Luke  vi.  32—38. 

3.  We  must  not  merely  be  distinguished  from  others  in  our  private 
devotions,  and  in  the  motives  that  govern  our  conduct,  but  in  those 
things  especially  which  fall  under  the  observation  of  mankind. 
The  things  that  shine  are  righteousness,  goodness,  faithfulness  and 
truth.  1  Sam.  xii.  3;  2  Cor.  i.  12.  Ostentation  should  be  avoided,  yet 
our  good  works  must  be  seen.  Matt.  v.  16.  The  good  deeds  of  some 
men  are  all  done  in  public,  and  others  all  in  private;  but  there  is  a 
proper  medium  between  these  two  extremes.   1  Thess.  ii.  10. 

4.  We  must  pay  a  special  regard  to  relative  duties,  as  masters  and 
servants,  parents  and  children.  A  man  is  best  known  at  home, 
and  here  it  is  that  his  light  must  shine.  If  his  domestic  character  will 
not  bear  examination,  and  there  be  no  savour  of  godliness  about  it,  no 
one  will  be  the  better  for  his  religion.  Hence  it  is  that  David  resolved 
to  "  walk  within  his  house  with  a  perfect  heart,"  and  to  suffer  no  evil 
to  dwell  with  him,  that  he  might  be  an  example  to  all  that  were  about 
him.  Psal.  ci.;  Gen.  xviii.  19;  Josh.  xxiy.  15. 

II.  The  motives  by  which  the  exhortation  is  enforced. 

1.  Our  conversation  is  more  inspected  than  we  are  apt  to  imagine. 
Men  are  not  so  ignorant  as  not  to  know  what  it  should  be.  They 
may  care  but  little  about  our  sentiments  or  experience,  but  their  eye 
is  fixed  upon  our  conduct;  we  may  cherish  the  hope  that  we  are  par- 
doned and  justified,  but  they  will  judge  whether  we  are  sanctified  or 
not  A  child  knows  when  its  parent  is  kind  and  tender,  and  a  servant 
when  his  master  is  what  he  ought  to  be.    Men  in  general  know  when 


THE  GOSPEL  FEAST.  251 

a  person's  dealings  are  open  and  honourable,  and  when  not:  and  "seeing 
we  are  compassed  about  with  so  great  a  cloud  of  witnesses/'  the  most 
exemplary  deportment  is  demanded  of  us. 

2.  By  the  light  we  exhibit  they  will  not  only  judge  of  us,  but  of 
others  connected  with  us,  and  especially  of  our  immediate  associates. 

In  the  same  way  also  they  will  judge  of  the  professors  of  religion 
generally,  concluding  from  one  example  that  they  are  all  alike.  They 
will  judge  of  religion  itself  in  the  same  way,  and  even  of  its  divine 
author.  The  glory  of  God  therefore  is  materially  affected  by  the 
practical  representation  we  gi^e  of  his  government  and  grace. 

3.  If  we  exemplify  the  truth  which  we  profess,  our  light  may  so 
shine  into  men's  consciences,  as  to  produce  a  salutary  conviction, 
even  where  other  lights  have  been  disregarded.  In  «ome  instances 
it  has  proved  more  effectual  than  preaching,  and  in  none  can  it  fail  of 
producing  some  good  effect.  1  Pet.  iii.  1;  Acts  iv.  13.  It  is  of  the 
nature  of  light  to  make  manifest,  and  the  conviction  that  follows  is 
often  irresistible.  The  piety  of  Abel  brought  unwelcome  reflections 
upon  the  mind  of  Cain,  and  the  conduct  of  Noah  was  a  practical  con- 
demnation of  the  world;  but  they  were  both  of  them  faithful  witnesses 
for  God.  1  John  iii.  12;  Heb.  xi.  7.  In  this  way  also  we  are  com- 
manded to  reprove  the  "unfruitful  works  of  darkness."  Ephes.  v.  11. 

4.  It  is  one  of  the  principal  means  of  rendering  the  ministry  of  the 
word  effectual,  ver.  16.  With  what  humble  confidence  may  that 
faithful  minister  enter  upon  his  work,  whose  doctrine  is  exemplified 
and  confirmed  by  those  who  hear  him,  and  who  are  his  epistles  of 
commendation,  known  and  read  of  all  men.  2  Cor.  iii.  2.  But  little 
good  is  to  be  expected,  where  this  is  not  the  case;  and  nothing  tends 
more  directly  to  counteract  the  efficacy  of  the  gospel,  than  the  un- 
sanctified  temper  and  disposition  of  its  professors. 


THE  GOSPEL  FEAST. 

In  this  mountain  shall  the  Loid  of  hosts  make  iinto  all  people  a  feast  of  fat  things, 
a  feast  of  wines  on  the  lees,  of  fat  things  full  of  marrow,  of  wine^  on  the  lees  well 
refined. — Isaiah  xxv.  6. 

Sacrificial  or  religious  feasts  made  a  considerable  part  of  the 
former  dispensation,  and  by  their  frequency  and  sumptuousness  they 
serve  to  shadow  forth  the  richer  blessings  of  the  gospel.  Here  God 
himself  condescends  to  be  the  founder  of  a  feast;  and  as  might  be  ex- 
pected, it  corresponds  with  his  unbounded  munificence,  and  is  every 
way  worthy  of  himself 

(1.)  The  place  where  the  feast  is  provided  is  on  the  summit  of  a 
large  "  mountain,"  under  the  canopy  of  heaven,  visible  and  accessible 
to  all. 

(2.)  The  guests  invited  are  "  all  people,"  the  whole  world,  both 
Jews  and  gentiles;  not  like  the  sacrificial  feasts  under  the  law,  whicl^ 
were  confined  to  one  nation  only.  Matt.  xxii.  9,  10. 
VOL.  n. — 33 


358  THE  GOSPEL  FEAST. 

(3.)  The  feast  itself  is  composed  of  the  richest  dainties,  "of  fat 
things  full  of  marrow,  and  wines  on  ihe  lees  well  refined.'^  So  rich 
and  so  delicious  are  the  provisions  of  the  gospel,  that  they  exceed  all 
comparison,  and  are  such  as  God  only  could  bestow. 

Leaving  the  imagery  of  the  text,  let  us  proceed  to  notice  the  lead- 
ing sentiment  intended  to  be  conveyed  by  it. 

I.  That  there  is  a  peculiar  richness  in  the  truths  and  blessings  of 
the  gospel. 

The  gospel  is  called  "the  unsearchable  riches  of  Christ,"  and  its 
doctrines  are  "according  to  the  riches  of  his  grace;"  expressions 
which  imply  that  they  are  great  and  glorious,  and  peculiarly  interest- 
ing to  the  heart.  By  comparing  the  truths  and  promises  of  the  gospel 
with  other  kinds  of  truth,  we  shall  at  once  perceive  their  unspeakable 
jexcellence  and  importance. 

1.  If  we  compare  all  that  is  known  of  the  works  of  God  in  creation 
und  providence,  with  the  truths  and  blessings  of  the  gospel,  the  differ- 
•ence  will  be  seen  to  be  very  great.  It  is  instructive  and 
agreeable  to  tread  the  paths  of  science,  to  view  the  wonders  of  the 
heavens  and  the  earth,  and  to  penetrate  the  recesses  of  nature;  all 
this  tends  to  enlarge  our  faculties,  and  to  elevate  our  conceptions  of 
the  great  Creator  and  Governor  of  all  things;  but  when  compared 
with  the  wonders  of  the  cross,  and  the  unfathomable  abysses  of  divine 
love  opened  to  us  in  the  gospel,  they  appear  flat,  insipid,  and  unin- 
teresting; have  no  tendency  to  melt,  subdue,  and  fill  the  mind  with 
penitence  and  peace.  Psal.  xix.  1 — 7. 

2.  Compare  the  preacher  of  mere  morality  and  virtue,  with  one  who 
enters  deeply  into  the  spirit  of  the  gospel,  and  what  a  difference  is 
perceptible  !  The  one  talks  of  virtue,  the  other  feels  it;  how 
cold  and  meagre  is  the  one,  how  rich  and  interesting  the  other!  The 
difference  arises  not  from  diversity  of  talent,  or  mental  advantage, 
whether  natural  or  acquired,  but  from  the  thjeme  itself.  It  is  that 
which  animates  the  soul,  which  gives  a  divine  eloquence,  and  an 
iinction  that  is  both  seen  and  felt. 

3.  The  peculiar  richness  of  the  gospel  appears,  even  in  comparison 
of  other  parts  of  divine  revelation.  All  divine  truth,  though  of  great 
importance,  is  not  alike  interesting.  We  feel  a  difference  in  reading 
and  hearing  on  different  subjects,  and  even  in  attending  to  the  same 
subject,  as  conducted  by  different  persons.  The  difference,  however, 
lies  principally  in  this,  that  we  are  most  interested  where  the  great 
truths  of  the  gospel  become  the  theme,  and  that  in  proportion  as  they 
are  exhibited  in  their  own  native  excellence,  unclouded  with  error 
and  darkness.  There  is  such  a  richness  in  the  blessings  of  redemption, 
that  when  they  are  set  before  us  in  all  their  fulness,  w^e  cannot  but 
feel  deeply  interested  in  them;  they  are  like  a  feast  "  of  fat  things  full 
of  marrow,  of  wines  on  the  lees  well  refined." 

4.  The  difference  may  be  perceived  in  the  writings  of  different  men, 
and  in  the  writings  of  the  same  men  on  different  subjects. 


THE  GOSPEL  FEAST.  259 

The  same  genius  and  talents,  when  employed  on  other  subjects,  fail 
to  interest  us  in  the  same  degree,  as  when  engaged  on  the  subject  of 
redemption.  Amongst  inspired  writers  themselves,  the  same  differ- 
ence is  observable;  there  is  no  eloquence  to  be  compared  with  those 
sublime  passages,  where  Christ  and  his  cross  are  the  theme.  They 
seem  raised  above  themselves,  and  are  altogether  transported  with  the 
subject.  Gal.  vi.  14;  Ephes.  iii.  19;  Phil.  iii.  8. 

-  II.  Observe  what  there  is  in  the  doctrines  of  the  gospel  which  gives 
them  such  a  peculiar  richness. 

1.  In  the  gospel  God  has  displayed  his  glory  in  the  most  transcendent 
manner.  His  natural  perfections  are  manifest  in  his  works,  but 
it  is  chiefly  in  the  great  system  of  redemption  that  his  moral  perfec- 
tions are  displayed.  Here  it  is  where  the  love,  the  grace,  the  com- 
passion of  God  towards  man  appear.  It  is  here  that  he  pours  forth 
all  his  fulness,  and  unveils  the  brightness  of  his  throne.  Tit.  iii.  5 — 7; 
1  John  iii.  1. 

2.  Gospel  truths  and  blessings  are  those  in  which  we  have  the  deep- 
est interest.  It  is  true,  indeed,  they  will  not  appear  so  to  a 
soul  blinded  by  sin;  but  to  one  who  sees  his  lost  and  ruined  state, 
nothing  can  be  equally  important.  There  is  a  richness  beyond  all 
description  in  such  sentiments  as  the  following:  "Behold  the  Lamb 
of  God  which  taketh  away  the  sins  of  the  world."  "  Come  unto  me, 
all  ye  that  labour  and  are  heavy-laden,  and  I  will  give  you  rest." 
"  He  is  able  to  save  to  the  uttermost  all  that  come  unto  God  by  him." 
"  Him  that  cometh  unto  me,  I  will  in  no  wise  cast  out."  "I  will  be 
a  Father  unto  you,  and  ye  shall  be  my  sons  and  daughters,  saith  the 
Lord  Almighty."  The  value  and  importance  of  such  declarations 
cannot  be  estimated,  yet  they  are  what  eminently  constitute  the  gos- 
pel, and  provide  a  feast  "  of  fat  things  full  of  marrow,  of  wines  on  the 
lees  well  refined." 

Improvement. 

(1.)  If  you  have  tasted  of  this  wine,  you  will  not  straightway  de- 
sire any  other,  for  this  alone  it  is  that  "maketh  glad  the  heart  of 
man." 

(2.)  The  feast  of  God's  providing  is  open  for  all  to  partake  of  it. 
It  is  "made  unto  all  people,"  and  the  invitation  is  sent  into  all  direc- 
tions, that  the  "  table  may  be  furnished  with  guests."  Malt.  xxii.  9; 
Rev.  xxii.  17. 

(3.)  The  refusal  of  so  much  mercy  will  not  only  leave  the  unbe- 
liever without  excuse,  but  awfully  heighten  his  condemnation.  Prov. 
i.  24—28. 


(     260      ) 

HUMAN  WEAKNESS  SUBSERVIENT  TO  THE  POWER 

OF  CHRIST. 

Most  gladly  therefore  will  I  rather  glory  in  my  infirmities,  that  the  power  of  Christ 
may  rest  upon  me. — 2  Corinthians  xii.  9. 

The  false  teachers,  who  had  perverted  the  minds  of  the  Corinthi- 
ans, did  all  in  their  power  to  traduce  the  character  and  talents  of  the 
apostle  Paul,  alleging  that  his  "bodily  presence  was  weak,  and  his 
speech  contemptible/'  The  apostle  modestly  admits,  that  he  did  not 
use  "  enticing  words  of  man's  wisdom,"  nor  "  come  to  them  with  ex- 
cellency of  speech;"  and  as  to  his  talents  and  general  appearance,  he 
would  say  nothing.  But  if  he  must  imitate  their  boasting,  he  would 
glory  in  the  very  things  for  which  he  was  despised. 

(1.)  Then  observe  the  object  of  his  glorying,  even  "his  infirmi- 
ties." By  these  he  does  not  mean  his  moral  weaknesses,  or  sinful 
infirmities,  but  those  natural  defects  and  outward  disadvantages  which 
attended  him;  his  affliction,  reproaches,  and  persecutions,  as  it  is  ex- 
plained in  ver.  10. 

(2.)  The  reason  why  he  would  glory  in  his  infirmities,  namely, 
« that  the  power  of  Christ  might  rest  upon  him."  Not  that  they  were 
in  themselves  desirable,  but  they  furnished  an  occasion  for  God  to 
impart  his  grace,  and  Christ  his  power.  Hence  the  apostle  could  say, 
"  when  I  am  weak,  then  am  I  strong ;"  even  as  the  consolations  of 
the  gospel  are  more  powerfully  felt  in  a  season  of  adversity.  When 
we  are  in  necessities,  Christ  makes  it  up  with  his  presence,  and  causes 
every  thing  to  turn  to  our  spiritual  advantage. 

I.  Notice  a  few  instances  in  which  our  being  humbled,  and  made 
to  feel  our  own  weakness,  prepares  us  to  receive  in  a  larger  degree 
the  power  and  the  grace  of  Christ. 

It  is  God's  usual  way  to  empty  us  of  ourselves,  before  he  fills  us 
with  his  own  fulness;  to  render  us  weak,  before  we  are  made  strong; 
to  kill,  before  he  makes  alive. 

1.  A  sense  of  our  own  weakness  and  insufficiency  precedes  our 
first  participation  of  divine  strength  and  consolation.  While  Paul 
was  alive  without  the  law,  he  felt  no  need  of  Christ;  but  when  he  died 
to  his  former  hopes,  he  began  to  live.  The  reason  why  many  find 
no  rest  to  their  souls  is,  they  are  not  weaned  from  self-righteousness, 
and  have  not  been  "emptied  from  vessel  to  vessel,"  They  are  not 
helpless  in  themselves,  and  God  till  then  withholds  his  help.  Till 
then  there  is  no  coming  to  Christ,  for  those  only  come  who  are  "  ready 
to  perish." 

2.  A  sense  of  our  own  weakness  and  insufficiency,  during  our  pro- 
gress in  the  divine  life,  constantly  precedes  the  communication  of  grace 
and  strength.  If  in  seeking  heavenly  wisdom  we  are  wise  in 
our  own  eyes,  we  shall  not  find  it.  If  in  times  of  temptation  we  are 
self-confident,  we  shall  be  left  to  fall  as  Peter  did:  but  if,  with  Jeho- 
shaphat,  we  feel  that  "  we  have  no  might  against  this  great  host,"  and 


HUMAN  WEAKNESS  SUBSERVIENT  TO  THE  POWER  OP  CHRIST.      261 

"  our  eyes  are  upon  the  Lord,'^  we  shall  be  strengthened  from  above. 
If  in  serving  our  generation  by  the  will  of  God  we  are  self-sufficient, 
and  depend  upon  our  own  zealous  exertions,  we  shall  soon  be  ex- 
hausted :  but  if  we  have  no  might  of  our  own,  we  shall  '^  wait  upon  the 
Lord,  and  renew  our  strength."  Isai.  xl.  29 — 31;  2  Chron.  xx.  12. 
-  3.  When  ministers  are  most  deeply  sensible  of  their  own  insuffi- 
ciency, that  is  the  most  likely  time  for  God  to  bless  their  labours. 
If  they  imagine  themselves  well  prepared  for  their  engagements,  it  is 
most  probable  they  will  fail  in  their  attempts;  and  when  they  have 
the  greatest  expectation  of  doing  good  by  their  exertions,  that  is  sel- 
dom the  time  for  God  to  work.  If  ever  they  are  ''  strong  in  the 
Lord,  and  in  the  power  of  his  might,"  it  is  when  self  is  utterly  re- 
nounced and  annihilated;  and  hence  the  Lord  often  blesses  his  servants 
when  their  hands  are  weak,  and  their  hearts  are  faint. 

4.  When  the  servants  of  God  collectively  are  reduced  to  a  small 
number,  and  their  strength  seems  to  be  dried  up,  then  it  is  often  God's 
time  to  work.  When  Gideon's  army  was  strong,  that  was  not 

the  time  to  defeat  the  Midianites;  but  when  reduced  to  three  hundred, 
the  Lord  gave  them  the  victory.  When  great  expectations  have  been 
raised  from  the  number  and  strength  of  those  engaged  in  any  religious 
undertaking,  it  has  often  been  the  same;  to  show  that  it  is  ^«not  by 
might,  nor  by  power,  but  by  my  Spirit,  saith  the  Lord  of  hosts." 
Zech.  iv.  6.  When  God  would  raise  up  the  Jewish  nation,  he 

did  not  call  a  number  of  them  at  once;  but  he  "  called  Abraham  alone, 
and  blessed  him."  Isai.  li.  2.  When  he  would  set  up  Christ's  king- 
dom, he  did  not  convert  a  great  multitude,  and  send  them  forth  to 
preach;  he  called  twelve  poor  fishermen,  and  endowed  them  with 
power  from  on  high.  2  Cor.  iv.  7. 

II.  Observe  how  the  infirmities  and  ills  of  life  are  hereby  converted 
into  good  to  us,  and  become  an  object  of  glorying. 

Infirmities,  reproaches,  and  distresses,  if  they  do  but  humble  us  and 
wean  us  from  the  world,  will  turn  to  our  advantage. 

1.  In  this  view  primitive  Christians  had  much  reason  to  glory  in 
the  sufferings  they  endured  for  Christ's  sake ;  for  at  no  period  was 
there  such  a  display  of  the  power  and  grace  of  Christ,  or  so  rich  an 
enjoyment  of  the  divine  presence  and  blessing. 

2.  In  this  view  we  also  may  glory  in  some  of  our  heaviest  afftic- 
tions,  as  they  have  been  the  means  of  laying  us  low,  and  bringing  us 
near  to  God.  Many  have  been  purified  in  that  furnace,  and  can  look 
back  to  it  as  the  best  season  in  their  whole  lives. 

3.  We  may  also  for  the  same  reason  rejoice  in  some  of  our  most 
painful  losses  and  disappointments.  It  was  never  better  with  the 
Jewish  church,  as  to  spiritual  prosperity,  than  when  in  captivity  in 
Babylon.  In  the  loss  of  all  created  good,  she  could  rejoice  in  the 
Lord  as  her  portion,  and  quietly  wait  for  his  salvation. 

4.  In  this  view  we  may  have  to  glory  in  the  jirospect  of  death 
itself.     Here  every  human  hope  vanishes,  and  flesh  and  heart  must 


262  CLEANSING  OF  THE  CHRISTIAN  CHURCH. 

fail.  Man  then  appears  in  the  lowest  state  of  humiliation  and  nothing- 
ness, possessing  no  hope  but  in  the  Lord;  and  that  is  often  the  time 
when  the  power  and  grace  of  Christ  rest  most  eminently  upon  his 
people.  That  is  a  time  when  many  a  weak  and  drooping  Christian 
has  been  made  to  triumph,  and  the  feeblest  of  all  have  taken  the  prey. 
The  last  and  most  formidable  enemy  is  made  the  messenger  of  greater 
good  than  all  that  have  gone  before.  Most  gladly  therefore  may  we 
glory  in  our  infirmities,  that  the  power  of  Christ  may  rest  upon  us. 


CLEANSING  OF  THE  CHRISTIAN  CHURCH. 

Whose  fan^  is  in  his  hand,  and  he  will  thoroughly  purge  his  floor,  and  gather  his 
wheat  into  the  garner ;  but  he  will  burn  up  the  chafi  with  unquenchaole  fire. — 
Matthew  iii.  12. 

The  work  of  John  the  Baptist  was  to  prepare  the  way  of  the  Lord; 
this  he  did  by  calling  sinners  to  repentance,  by  baptizing  them,  and 
making  known  the  character  and  work  of  the  Messiah.  He  is  here 
compared  to  an  eastern  husbandman,  who  in  the  time  of  harvest 
threshes  out  the  corn  in  the  field,  and  winnows  it;  and  having  brought 
home  the  precious  grain,  burns  up  the  stubble  and  the  chaff. 

I.  The  state  of  the  visible  church  is  compared  to  a  quantity  of 
wheat  mixed  with  chaff  upon  the  floor. 

1.  The  truly  godly  are  fitly  compared  to  wheat,  ihdX  requires  and 
will  bear  the  winnowing.  This  is  evident  in  the  case  of  Job,  Asaph, 
Peter,  and  many  others,  who  were  tried  and  purified  by  various  afflic- 
tions. They  are  not  "blown  away  with  every  wind  of  doctrine," 
nor  driven  away  by  the  blasts  of  temptation.  They  are  God's  trea- 
sure and  portion  in  this  world,  his  "threshing,  and  the  corn  of  his 
floor."  Isai.  xxi.  10. 

2.  Light  and  empty  professors  are  fitly  compared  to  chaff,  which 
grows  up  near  the  corn,  and  is  closely  connected  with  it,  but  distin- 
guished from  it  and  rejected.  So  Ahithophel  was  closely  connected 
with  David,  and  Judas  with  the  eleven  disciples ;  but  like  chaff  among 
the  wheat,  they  were  soon  blown  away.  AH  that  such  men  do  in 
religion  is  nothing  worth:  there  is  no  heart  in  it;  it  is  all  outside  work, 
like  that  of  the  Pharisee. 

3.  The  state  of  the  church  in  all  ages,  especially  in  our  Lord's  time, 
consisted  of  a  mixture  of  the  chaff  and  the  wheat.  The  visible 
church  is  composed  of  all  that  profess  or  appear  to  be  Christians, 
but  the  true  church  consists  of  such  only  as  are  so  in  reality  and  in 
truth.  In  our  Lord's  time  there  was  but  little  grain,  and  a  great  deal 
of  chaff,  the  majority  of  the  Jews  continuing  in  a  state  of  unbelief, 
with  all  their  pretensions  of  being  the  people  of  God.  Even  the 
twelve  apostles  had  a  devil  among  them,  and  in  every  age  there  are 
false  teachers  and  false  professors  that  mingle  with  the  true. 


CLEANSING  OP  THE  CHRISTIAN  CHURCH.  263 

II.  The  work  of  Christ  is  to  separate  the  precious  from  the  vile, 
and  "thoroughly  to  purge  his  floor." 

.  This,  however,  is  not  all  done  at  once,  but  successively,  and  by 
various  means,  till  the  chaff  shall  all  be  carried  away  at  last. 

1.  The  humbling  and  searching  nature  of  ChinsVs  doctrine,  is 
one  means  of  effecting  this  separation.  The  gospel  teaches,  as  first 
principles,  the  necessity  of  repentance,  of  faith  in  Christ,  and  of  being 
born  again,  in  order  to  salvation;  and  where  these  are  truly  and  faith- 
fully stated,  there  are  many  who  will  turn  away,  because  they  cannot 
endure  what  is  so  mortifying  to  the  pride  of  human  nature. 

Yet  there  are  some  who  can  bear  all  this,  without  being  offended, 
while  they  are  nothing  but  chaff  among  the  wheat;  another  winnowing 
therefore  must  be  prepared  for  them. 

2.  The  strictness  and  purity  of  ChrisVs  precepts  is  a  means  of 
cleansing  the  floor.  One  of  the  first  of  these  is  self-denial,  and  bear- 
ing the  cross ;  and  this  is  sufficient  to  send  away  a  sensualist,  whose 
whole  concern  it  is  to  live  after  the  flesh.  Another  of  his  precepts 
is,  to  love  our  neighbour  as  ourselves,  to  feed  the  hungry,  and  clothe 
the  naked;  and  this  is  what  the  covetous  and  the  selfish  are  not  able 
to  endure.  Yet  there  are  some  who  can  bear  all  this,  and  much 
more ;  and  to  whom  it  is  a  gratification,  rather  than  otherwise,  to  per- 
form acts  of  charity  and  benevolence,  who  nevertheless  are  strangers 
to  tbe  love  of  God,  and  remain  as  chafi*  upon  the  floor. 

3.  The  discipline  of  the  church  is  another  means  of  efiecting  the 
separation,  and  many  an  unworthy  member  is  cast  out.  The  mere 
professor  may  continue  long  with  real  Christians  undiscovered ;  but 
when  reproved  for  some  fault  he  is  offended,  and  walks  no  more  with 
them.  The  admonitions  of  the  church  have  blown  multitudes  away, 
like  chaff*  before  the  wind;  yet  fidelity  to  Christ  requires  that  in  this 
case  there  should  be  no  respect  of  persons.  This  is  the  fan  in  Christ's 
hand,  but  if  we  take  it  into  our  own  hand,  we  shall  be  in  danger  of 
blowing  away  the  wheat  with  the  chaffl 

4.  Persecution  and  reproach  on  account  of  the  gospel,  have  often 
been  the  means  of  cleansing  the  church.  Many  that  have  heard  the 
word  with  joy,  and  promised  fair  for  the  kingdom  of  heaven,  have 
not  been  able  to  endure  reproach;  and  when  a  storm  of  persecution 
arises,  they  are  driven  like  the  chaff  of  the  summer  threshing-floor, 
and  their  blossom  has  gone  up  like  dust. 

5.  The  temptations  of  the  world  are  also  like  a  fan  in  Christ's  hand, 
with  which  he  cleanses  his  floor.  Many  that  have  endured  other 
previous  trials,  have  gone  before  this.  Judas  could  bear  persecution 
and  reproach,  but  could  not  resist  the  temptation  of  enriching  him^ 
self  when  the  opportunity  offered,  though  at  the  expense  of  innocent 
blood.  Demas  went  through  many  troubles  with  Paul,  but  the  love 
of  the  world  carried  him  away  at  last. 

6.  Divisions  and  contentions  in  the  church  are  sometimes  the  occa- 
sion of  cleansing  the  floor.  While  things  go  on  smooth  and  easy, 
the  mere  formalist  feels  himself  at  rest;  but  when  divisions  and  of- 


264 

fences  arise  among  brethren,  they  take  the  opportunity  of  turning 
their  backs  upon  the  gospel,  and  are  seen  no  more. 

7.  False  doctrine,  by  the  overruling  hand  of  God,  has  been  sub- 
servient to  the  same  purpose.  Attracted  by  the  novelty  of  the  sys- 
tem, or  its  pretensions  to  rationality  or  orthodoxy,  many  a  vain  pro- 
fessor, puffed  up  by  his  fleshly  mind,  has  gone  off  from  the  truth,  and 
been  driven  into  the  whirlpool  of  error.  They  stood  many  former 
trials,  endured  persecution,  and  did  something  in  a  way  of  self-denial 
and  zeal  for  God;  but  by  and  by  they  are  bewitched  by  some  seducing 
doctrine,  and  no  longer  obey  the  truth.  Gal.  iii.  1;  1  John  ii.  19. 

8.  The  final  means  of  separation  is  death,  when  Christ  "  will  tho- 
roughly purge  his  floor."  Nothing  that  is  unholy  can  enter  into  hea- 
ven, the  precious  and  the  vile  will  no  longer  be  mixed,  but  separated, 
to  meet  no  more.   Mai.  iii.  18. 

IlL  The  final  state  of  each. 

"  He  will  gather  his  wheat  into  the  garner."  It  is  sown  in  differ- 
ent fields,  in  successive  ages  of  the  world ;  but  when  the  reapers  are 
sent  forth  to  gather  in  the  harvest,  all  the  saints  shall  be  collected  to- 
gether, and  lodged  in  the  storehouse  of  heaven,  as  the  reward  of  the 
great  Husbandman,  and  the  fruit  of  all  his  toil. 

"  But  he  will  burn  up  the  chaff  with  unquenchable  fire.'^  Such 
will  be  the  doom  of  hypocrites  and  self-deceivers,  and  of  all  the  finally 
impenitent. 

This  subject  should  lead  to  self-examination,  that  we  may  be  ap- 
proved of  God,  and  found  of  him  in  peace. 

Let  us  also  observe  the  effect  of  all  our  difficulties  and  trials,  whe^ 
ther  they  tend  to  purify  and  fit  us  for  the  kingdom  of  God.  They 
are  as  the  fan  in  Christ's  hand,  to  take  away  the  chaff  and  the  dross, 
not  only  from  the  church,  but  from  the  hearts  of  individual  believers. 


SATAN  DESTROYED  BY  THE  WOMAN'S  SEED. 

And  I  will  put  enmity  between  thee  and  the  woman,  and  between  thy  seed  and  her 
seed;  it  shall  bruise  thy  liead,  and  thou  shalt  bruise  his  heel. — Genesis  iii.  15. 

This  chapter  briefly  relates  some  of  the  most  important  events  that 
occurred  soon  after  the  creation,  such  as  the  fall  of  man,  its  immedi- 
ate consequences,  and  the  opening  of  a  door  of  hope  to  a  ruined  world. 

By  "  the  head  "  of  the  serpent  is  not  meant  the  person  of  the  grand 
adversary,  but  his  cause  or  kingdom;  for  what  relates  to  his  person 
is  reserved  to  the  judgment  of  the  great  day.  The  head  is  the  seat 
of  wisdom,  policy,  and  subtlety;  and  the  "bruising"  of  it  signifies 
the  defeat  and  overthrow  of  all  his  plans.  The  head  being  also  in 
great  measure  the  seat  of  life,  as  well  as  of  wisdom,  it  denotes  the 
crushing  and  totally  destroying  his  empire  in  the  world. 

}ly  "the  seed  of  the  woman  "  is  principally  intended  the  person 


265 

of  Christ,  born  of  a  virgin,  and  therefore  pre-eminently  the  woman's 
seed.  His  followers  may  also  be  comprehended  under  the  same  term, 
as  they  also  are  in  an  inferior  sense  the  seed  of  the  woman. 

The  general  import  of  the  passage  is,  That  as  Satan  had  attempted 
to  ruin  man,  so  by  man  should  his  ruin  come;  and  that  as  he  had 
made  use  of  the  woman  in  particular  to  seduce  her  husband,  so  from 
this  source  should  proceed  his  final  overthrow. 

I.  Let  us  see  this  truth  exemplified  in  the  person  of  Christ 

It  was  the  glory  of  God  and  the  confusion  of  Satan,  that  "  as  by 
man  came  death,  by  man  came  also  the  resurrection  of  the  dead,'' 
and  eternal  redemption.  God  would  not  undertake  to  bring  destruc- 
tion upon  Satan  by  his  own  immediate  agency,  for  that  would  have 
been  beneath  his  dignity;  but  he  w^ould  make  use  of  an  inferior  nature 
to  accomplish  it.  The  Son  of  God  must  be  made  of  a  woman,  and 
take  on  him  the  likeness  of  sinful  flesh,  that  Satan  may  be  overcome 
by  that  very  nature  he  had  despised,  and  sought  to  ruin. 

In  order  to  see  how  Satan's  kingdom  has  been  broken  and  ruined, 
we  must  consider  that  his  design  was  to  bring  dishonour  upon  God, 
and  ruin  upon  man.  Hence  Christ  is  said  to  have  "  destroyed  the 
works  of  the  devil,"  and  to  have  "spoiled  principalities  and  powers." 

1.  He  hoped  to  be  revenged  on  his  Creator  for  his  previous  eject- 
ment, by  marring  the  new-made  world,  turning  it  all  into  confusion,  and 
bringing  its  inhabitants  to  destruction  and  ruin.  But  "  the  Seed  of 
the  woman"  has  confounded  this  scheme;  the  earth  shall  once  more 
become  a  paradise,  and  the  will  of  God  be  done  on  earth  as  it  is  in 
heaven.  Matt.  vi.  10;  2  Pet.  iii.  13. 

2.  By  .drawing  man  into  sin,  he  hoped  to  reduce  the  blessed  God  to 
the  necessity  of  destroying  the  human  race,  or  of  annulling  his  threat- 
ening against  sin;  either  of  which  would  have  gratified  his  malignity. 
But  the  Seed  of  the  woman  has  entirely  frustrated  this  scheme  also; 
and  God  would  neither  give  up  the  world  to  destruction,  nor  break 
his  word  in  saving  mankind  from  it. 

3.  He  hoped  to  render  the  divine  threatenings  subservient  to  his 
purposes,  particularly  the  threatening  of  death  as  the  wages  of  sin;  so 
that  every  time  it  was  put  into  execution,  it  would  increase  the  number 
of  the  lost,  and  multiply  the  inhabitants  of  hell.  But  Christ  destroyed 
this  design  also,  and  death  is  now  become  subservient  to  him  and  to 
his  followers,  and  shall  eventually  be  "swallowed  up  in  victoi'y." 
Hosea  xiii.  14. 

4.  He  hoped  to  ruin  the  whole  race  of  man  by  setting  them  against 
God  and  one  another,  by  a  perpetual  variance.  He  had  begun  a  war- 
fare which  he  expected  would  end  in  man's  destruction.  But  Christ 
has  disappointed  him,  and  none  now  are  ruined  and  lost  but  those 
who  adhere  to  the  serpent's  cause;  and  even  their  ruin  adds  to  his 
misery  and  disgrace. 

The  serpent  and  his  seed  were  not  only  employed  at  first  in  drawing 
man  into  sin,  but  to  the  present  time  the  same  plan  is  pursued;  espe- 
VOL.  II. — ^^34 


^66 

cially  with  a  view  to  frustrate  all  God's  purposes  of  redemption.  No 
sooner  was  the  Saviour  born  than  Satan  sought  his  life,  and  stirred  up 
Herod  to  destroy  him.  When  come  to  years,  he  hoped  to  seduce  him 
by  temptation,  and  to  overcome  him  in  the  wilderness.  When  this 
failed  he  entered  into  Judas,  and  put  it  into  his  heart  to  betray  him, 
hoping  to  ruin  all  by  getting  him  put  to  death.  But  Christ  "spoiled 
principalities  and  powers,  and  made  a  show  of  them  openly,  triumph- 
ing over  them  ''  even  "  in  his  cross,"  where  Satan  had  hoped  for  com- 
plete and  ultimate  success.  Col.  ii.  15.  When  he  ascended  into  heaven, 
his  enemies  are  represented  as  completely  routed  and  overcome,  and 
even  dragged  at  his  chariot  wheels.  Psal.  Ixviii.  17,  18. 

II.  Let  us  see  the  same  truth  exemplified  in  the  followers  of  Christ. 

Though  Christ  is  chiefly  intended  by  the  Seed  of  the  woman,  it  is 
evident  that  his  people  are  included ;  they  must  also  be  engaged  in  this 
warfare,  and  shall  finally  overcome;  and  it  is  to  the  glory  of  God  that 
he  will  cause  even  them  to  "set  their  feet  upon  the  neck"  of  this 
enemy.  Rom.  xvi.  20. 

As  the  serpent  is  still  "  bruising  the  heel "  of  the  woman's  seed,  by 
persecution  and  temptation;  so  God  is  still  causing  the  woman's  seed 
to  "  bruise  his  head,"  and  will  finally  exterminate  him  and  his  cause 
from  the  earth. 

1 .  This  end  is  accomplished  by  the  preaching  of  the  gospel.  This 
is  the  great  means  which  God  employs  for  the  destruction  of  Satan's 
cause;  every  degree  of  success  in  counteracting  the  tendency  of  error 
and  sin,  every  soul  that  is  converted  to  God,  is  a  fulfilment  of  the  pro- 
mise in  the  text.  The  serpent's  cause  prevailed  throughout  the  hea- 
then world  in  all  ages;  but  he  fell  as  lightning  from  heaven,  by  the 
first  preaching  of  the  gospel,  and  his  kingdom  is  still  falling  by  the 
same  means.  Luke  x.  18.  It  is  greatly  also  to  the  glory  of  God, 
to  employ  a  company  of  poor  feeble  men,  who  had  themselves  been 
his  daves  and  subjects,  to  bruise  the  head  of  this  adversary.  And  when 
he  had  gained  the  greater  part  of  the  world  on  his  side,  and  was  sorely 
bruising  the  heel  of  the  woman's  seed,  God  caused  them  to  bruise  his 
head,  and  to  overturn  his  empire  in  the  Roman  world. 

2.  This  end  is  accomplished  by  the  conflict  of  individual  believers. 
They  also  shall  overcome,  and  do  "  overcome,  by  the  blood  of  the 
Lamb."  Rev.  xii.  11.  All  their  successful  efibrts  to  mortify  sin,  to 
overcome  the  world,  to  endure  persecution  and  reproach,  go  to  the 
same  result.  This  also  is  greatly  to  the  glory  of  God,  not  only 
to  strengthen  his  Son  to  "  tread  upon  the  lion  and  the  adder,"  but  all 
his  people;  **  causing  even  a  worm  to  thresh  the  mountain."  Isai.  xli. 
13 — 15;  Joshua  x.  24. 

If  we  anticipate  success  in  this  warfare,  we  must  be  united  to  Christ 
by  faith,  must  enter  heartily  into  his  cause,  and  derive  all  our  strength 
from  him,  or  Satan  will  not  regard  our  opposition.  His  language  will 
be, "  Jesus  1  know,  and  Paul  1  know :  but  who  are  ye?"  We  can  only 
overcome  by  the  blood  of  the  Lamb;  and  if  we  are  truly  on  the  Lord's 
side,  the  prospect  of  final  victory  will  give  us  abundant  jo5^ 


(  267  ) 


THE  HOPE  OF  THE  DESTITUTE. 

He  will  regard  the  prayer  of  the  destitute,  and  not  despise  their  prayer. — Psalm  cii.  it. 

Like  many  other  of  the  psalms,  this  was  written  in  the  time  of  the 
captivity.  In  the  beginning  of  it,  the  writer  personates  the  church,  and 
enters  much  into  her  feelings.  The  text,  a:nd  the  following  part  of  the 
psalm,  is  the  language  of  hope  and  joy.  The  immutability  of  God,  his 
promises  of  mercy  towards  Zion,  and  the  re-appearance  of  his  glory 
among  them.  Were  a  source  of  comfort  to  the  pious  captives,  ver.  13 — 
16.  The  revival  of  the  church  would  be  like  a  coronation,  when  there 
should  be  a  jail  delivery,  and  the  most  destitute  should  be  comforted. 

I.  Attend  to  the  case  of  the  destitute,  and  their  encouragement  to 
call  upon  the  name  of  the  Lord. 

1.  This  character  would  apply  to  Israel  as  a  nation.  At  that 
time  they  were  utterly  destitute  of  help  and  strength,  having  no  armies 
of  their  own,  or  means  of  self-defence;  and  if  they  implored  the  mercy 
of  their  conquerors,  their  prayer  would  be  despised.  Psal.  xliv.  9 — 14. 
The  complaints  of  the  weak  and  the  oppressed  are  seldom  regarded  by 
the  great  and  powerful,  and  even  nations  are  seldom  known  to  respect 
any  people  but  those  whom  they  fear.  Israel  in  Egypt  cried  in  vain 
to  their  oppressors,  in  Babylon  also,  and  the  poor  enslaved  Africans 
to  this  day  do  the  same;  but  ^'  God  will  regard  the  prayer  of  the  des- 
titute, and  not  despise  their  prayer.'' 

2.  As  the  church  and  people  of  God,  they  were  also  in  a  destitute 
condition.  While  in  Babylon  they  were  deprived  of  public 
ordinances,  and  "the  ways  of  Zion"  mourned;  no  Sabbaths  were 
enjoyed,  and  none  came  to  their  solemn  feasts.  Lam,  ii.  6,  7.  David 
fainted  and  was  discouraged,  when  banished  from  the  house  of  the 
Lord  only  for  a  little  time:  what  then  must  have  been  the  sufferings 
of  the  church  for  seventy  years,  without  any  of  the  ordinary  means 
of  grace?  They  could  do  little  less  than  fast  and  weep,  during  the 
whole  of  the  captivity.  Zech.  vii.  5.  In  this  view  they  were  also  an 
object  of  derision  among  their  enemies;  but  God  would  hear  their 
prayer,  even  then. 

3.  *ds  individuals  they  were  also  destitute,  and  poor  and  needy. 

By  the  captivity  they  had  lost  their  worldly  all,  and  were 
reduced  to  great  distress.  Lam.  iv.  4,  5.  They  had  fared  delicately, 
and  now  they  wanted  bread;  and  being  poor,  they  were  also  despised. 
Amidst  all  their  temporal  afflictions,  God  also  withheld  the 
light  of  his  countenance,  and  answered  not  their  prayer.  Lam.  iii.  8. 
The  Lord  therefore  seemed  to  despise  the  prayer  of  the  destitute,  and 
this  would  be  the  greatest  of  all  calamities. 

There  are  also  several  other  cases  of  destitution,  to  which  the  text 
may  be  applied — 

(1.)  To  those  who  are  destitute  of  earthly  comforts.  The  Lord 
tries  many  of  his  people  in  this  way,  especially  at  certain  times  and 


26S  TRUE  RELIGION  ESSENTIAL  TO  TRUE  WISDOM. 

seasons.  It  has  been  the  lot  of  some  of  the  best  of  men  to  be  thus 
exercised,  and  to  be  poor  and  friendless.  Lazarus  was  one  of  these, 
and  even  "  the  Son  of  man  had  not  where  to  lay  his  head." 

(2.)  The  mmd  is  sometimes  low  and  desolate,  and  much  inward 
disquietude  prevails.  When  the  hand  of  God  is  gone  out  against  us, 
we  go  mourning  all  the  day,  saying  with  David,  "  How  long  shall  I 
take  counsel  in  my  soul?"  There  are  times  also  in  which  we  can 
derive  no  comfort  from  frienda,  but  want  to  retire  alone  to  weep,  and 
pour  out  our  souls  before  the  Lord. 

(3.)  The  soul  is  often  destitute  from  spiritual  troubles.  A  sense 
of  guilt  will  cause  dejection,  and  then  those  things  which  used  to 
afford  comfort  are  nothing  to  us.  The  awakened  sinner,  oppressed 
with  a  load  of  guilt,  is  full  of  darkness,  and  can  find  no  comfort,  no 
plea  but  that  of  the  publican.  Or  if  the  blessing  be  withheld  from 
the  means  of  grace,  or  there  be  no  freedom  in  prayer,  and  no  com- 
munion with  God,  the  soul  is  desolate  and  sad,  and  every  duty  seems 
to  be  unprofitable  and  vain. 

II.  Consider  the  mercy  provided  for  such.  "  The  Lord  will  re- 
gard the  prayer  of  the  destitute,  and  not  despise  their  prayer." 

1.  If  any  are  destitute  of  earthly  comforts,  let  them  look  to  him, 
and  it  shall  not  be  in  vain.  If  poverty  and  affliction  lead  to  prayer, 
that  prayer  shall  not  be  despised.  God  will  provide  means  of  relief, 
as  he  did  for  Israel  in  Egypt.  Psal.  cvii.  6 — 13. 

2.  Those  who  are  destitute  under  spiritual  troubles  shall  also  find 
relief  To  be  poor  in  spirit  is  a  state  of  mind  that  God  regards;  he 
dwells  with  such  to  revive  and  comfort  them.  Isai.  Ivii.  15^  He  is  a 
helper  of  the  helpless;  and  "to  those  who  have  no  might,"  no  righ- 
teousness of  their  own,  no  confidence  in  themselves,  "  he  increaseth 
strength.^'  Isai.  xL  29;  2  Cor.  vii.  6. 

3.  This  kind  of  mercy  is  more  especially  conferred  in  seasons  of 
the  churcKs  prosperity.  Times  of  public  revival  are  accompanied 
with  mercy  to  individuals.  Hos.  xiv.  7.  It  was  thus  when  the  Lord 
revived  his  church  in  the  apostles'  time;  the  outcasts  were  gathered 
in,  and  the  most  abject  were  relieved  and  comforted.  Where  revivals 
have  only  been  partial,  similar  effects  have  followed,  and  will  be  still 
more  abundant  in  the  latter  day.  Let  us  therefore  pray  for  Zion's 
prosperity,  for  in  her  welfare  we  shall  find  our  own.  Psal.  Ixxxv.  6. 


TRUE  RELIGION  ESSENTIAL  TO  TRUE  WISDOM. 

Behold,  the  fear  of  the  Lord,  that  is  wisdom;  and  to  depart  from  evil  is  understand- 
ing.— Job  xxviii.  28. 

Job's  friends  pretended  to  be  wise,  and  they  could  interpret  the 
ways  of  providence,  and  thereby  determine  the  character  of  men. 
The  design  of  this  chapter  therefore  is  to  reprove  their  folly.  Job 
insists  that  there  is  a  depth  in  wisdom,  and  in  the  ways  of  providence. 


TRUE  RELIGtON  ESSENTIAL  TO  TRUE  tVlSDOM.  269 

beyond  the  reach  of  our  faculties.  He  allows  that  men  had  made 
great  researches,  but  had  not  gone  far  enough  for  this,  ver.  1 — 12. 
God  only  is  possessed  of  this  wisdom,  so  as  fully  to  comprehend  his 
own  plan,  ver.  23.  He  concludes  that  man's  wisdom  is  not  to  pry 
into  the  mysteries  of  providence,  but  to  oljey  the  will  of  God. 

I.  Observe  wherein  true  wisdom  is  said  .to  consist:  in  "the  fear  of 
the  Lord." 

This  term  is  expressive  of  true  religion,  though  more  especially 
applicable  to  the  former  dispensation.  Had  it  been  described  in? 
gospel  language,  it  would  have  been  said  to  consist  in  repentance^ 
believing  in  Christ,  in  loving  and  serving  him.  It  is  the  same,  how- 
ever, in  substance,  for  "  the  fear  of  the  Lord ''  will  lead  to  all  this, 
and  is  essential  to  it. 

"The  fear  of  the  Lord  "  does  not  mean  that  we  should  be  afraid  of 
him,  or  dread  to  think  about  God;  for  this  is  the  feeling  of  the  sloth- 
ful servant,  wliich  deters  from  action.  It  is  a  filial  fear,  dreading  his 
displeasure,  and  doing  what  he  requires  of  us,  from  reverence  and 
love. 

1.  The  fear  of  the  Lord  may  stand  opposed  to  atheism. 

The  wicked  have  said  in  their  hearts,  "  No  God.''  Some  maintain 
that  there  is  none,  and  others  act  as  if  there  were  none.  "  They  have 
no  fear  of  God  before  their  eyes:  God  is  not  in  all  their  thoughts.'^ 
They  do  nothing  in  obedience  to  his  will,  nor  abstain  from  any  evil 
lest  it  should  offend  him.  Such  was  the  state  of  the  ancient 

heathens,  and  hence  Abraham  was  afraid  to  dwell  in  Gerar.  Gen.  xx; 
II.  Such  also  is  the  state  of  all  modern  heathen  nations,  and  of  all 
unbelievers.  In  opposition  to  all  this,  the  servants  of  God 

must  walk  as  in  his  sight.  "  The  fear  of  the  Lord  "  is  the  source  of 
all  true  devotion  towards  him,  and  of  all  moral  principle,  justice,  and 
mercy  amongst  men.  Gen.  xlii.  18. 

2.  **  The  fear  of  the  Lord  "  is  opposed  to  the  pride  of  science. 
Vain  man  would  be  wise,  though  ignorant  of  his  own  nothingness. 
"  Philosophy  falsely  so  called,"  induces  men  to  dive  into  subjects  too 
deep  for  the  human  mind  to  fathom;  they  then  arraign  the  divine 
wisdom,  and  assert  that  this  and  the  other  cannot  be  true,  because 
they  cannot  comprehend  how  it  is  so.  In  this  way,  men  who  are  vain 
of  their  learning,  pronounce  upon  religion,  and  try  it  by  their  own 
feeble  understanding.  Opposed  to  this  is  true  wisdom  or  "  the 
fear  of  the  Lord,"  which  renders  us  humble  and  teachable,  and  makes 
us  of  quick  understanding  in  the  great  things  of  God.  1  John 
ii.  20. 

3.  It  is  opposed  to  mere  carnal  policy,  as  a  rule  of  life. 

Every  man  walks  by  some  rule,  or  principle  of  action.  Carnal  men 
are  not  governed  by  what  is  right,  but  what  will  be  most  to  their  ad- 
vantage: public  bodies  of  men,  and  individuals,  would  all  walk  by  this 
rule,  if  God  were  to  leave  them  to  their  own  hearts.  In  this  way  we 
should  ever  be  deceived,  or  walk  in  great  uncertainty,  for  we  know 


270  TRUE  RELIGION  ESSENTIAL  TO  TRUE  WISDOM. 

not  how  things  may  issue.  But  God  knows  all  things  from 

the  beginning;  it  becomes  us  therefore  to  follow  his  counsel,  to 
walk  in  his  light,  and  leare  the  consequences.  This  only  is  true 
wisdom. 

4.  "  The  fear  of  the  Lord  "  is  opposed  to  libertinism,  or  living  after 
the  flesh.  It  is  to  make  it  our  constant  care  to  "  depart  from  evil, 
which  is  understanding."  If  we  were  innocent,  "  the  fear  of 

the  Lord  '^  would  keep  us  out  of  evil :  but  we  are  not,  and  therefore 
it  warns  us  to  depart  from  it,  and  not  to  come  in  contact  with  what 
will  be  sure  to  effect  our  ruin  and  disgrace.  It  also  supposes 

that  at  present  there  is  a  way  of  escape,  and  that  is  a  great  mercy. 
There  might  have  been  none,  and  there  will  be  none  in  another  world. 
How  then  are  we  to  depart  from  evil  ?  Only  by  "  repentance  to- 
wards God,  and  faith  in  our  Lord  Jesus  Christ."  All  other  ways  are 
vain,  and  will  only  lead  from  one  evil  to  another.  This  will  be  giving 
up  all  false  schemes  and  ways  of  salvation;  and  by  cleaving  to  the 
Lord,  and  following  after  him,  we  shall  be  kept  out  of  the  way  of 
temptation  and  of  danger. 

II.  Notice  the  wisdom  there  is  in  "  the  fear  of  the  Lord,*^  and  m 
departing  from  evil. 

Wisdom  is  not  so  much  of  a  speculative  as  of  a  practical  nature, 
leading  to  the  pursuit  of  the  greatest  good. 

1.  "The  fear  of  the  Lord"  will  cause  us  to  dread  his  displeasure, 
and  to  *<flee  from  the  wrath  to  come  by  making  Christ  our  refuge." 
Now  this  is  true  wisdom,  for  a  great  day  is  coming  for  which 
all  other  days  were  made.  "  Noah  being  moved  with  fear,  prepared 
an  ark,"  when  the  flood  was  coming  upon  the  earth.  For  us  the  ark 
is  already  prepared,  and  he  is  truly  wise  that  enters  in. 

2.  "  The  fear  of  the  Lord  '^  will  lead  us  to  worship  him,  through  the 
Mediator;  and  there  can  be  no  reverence  of  God  without  it. 

This  also  is  true  wisdom;  and  it  is  wise  in  kings  to  submit,  and  pay 
their  homage  at  his  feet.     Psal.  ii.  10 — 12. 

3.  The  forming  of  connexions,  and  choosing  our  situations  in  life, 
is  a  matter  of  great  importance;  and  if  we  do  it  in  "the  fear  of  the 
Lord,"  we  shall  find  it  to  be  our  truest  wisdom.  Men  of  mere 
worldly  prudence,  mind  only  what  relates  to  temporal  good;  but  let 
us  learn  to  "fear  God,  and  to  acknowledge  him  in  all  our  ways;"  we 
shall  then  become  the  companions  of  them  that  fear  him,  and  keep 
his  precepts.  Lot  chose  for  his  situation  the  well-watered  plains  of 
Sodom:  but  what  did  he  get  by  it?  Happiness  in  this  world  does 
not  so  much  consist  in  abundance,  as  in  the  blessing  of  God  on 
what  we  possess. 

4.  In  passing  through  life  we  are  exposed  to  numerous  temptations, 
and  the  fear  of  the  Lord  only  can  preserve  us.  This  also  is 
our  wisdom,  for  it  will  teach  us  in  the  hour  of  danger  to  say  with 
Joseph,  "  How  shall  I  do  this  great  wickedness,  and  sin  against  God?" 
We  are  also  subject  to  injuries  from  men,  and  afflictions  from  the 


SINNERS  INVITED  TO  RETURN  TO  GOD.  271 

hand  of  God;  but  if  his  fear  be  in  our  hearts,  it  will  arm  us  against 
them  all/'  *<In  the  time  of  trouble  he  shall  hide  us  in  his  pa- 
vilion, and  set  our  feet  upon  a  rock.'^  Psalm  xxvii.  1;  Isaiah  viii. 
12—14. 

5.  In  passing  through  life  we  must  have  intercourse  and  dealings 
with  men,  and  "  the  fear  of  the  Lord  "  will  teach  us  that  nothing  but 
integrity  and  uprightness  can  preserve  us.  There  is  no 

policy,  no  wisdom,  like  that  of  inflexible  fidelity  and  truth;  and  if  all 
men  were  influenced  by  such  principles,  the  world  would  be  full  of 
justice,  happiness,  and  peace. 

In  short,  that  is  true  wisdom  which  takes  into  consideration  the 
whole  of  duration;  but  this  is  what  true  religion,  or  the  fear  of  the 
Lord,  only  can  teach.  "  There  is  therefore  no  real  wisdom  or  under- 
standing, apart  from  this."  Jer.  ix.  23,  24;  Pro  v.  iv.  5 — 8. 


SINNERS  INVITED  TO  RETURN  TO  GOD. 

Seek  ye  the  Lord  while  he  may  be  found,  call  ye  upon  him  while  he  is  near.  Let 
the  wicked  forsake  his  way,  and  the  unrighteous  man  his  thoughts ;  and  let  him 
return  unto  the  Lord,  and  he  will  have  mercy  upon  him;  and  to  our  God,  for  he 
will  abundantly  pardon. — Isaiah  Iv.  6,  7. 

This  part  of  the  prophecy  refers  to  gospel  times,  and  is  full  of  en- 
couragement to  sinners,  both  Jews  and  gentiles,  to  return  to  God  and 
be  saved.  They  are  first  invited  in  figurative  language,  ver.  1,  2; 
afterwards  in  terms  more  literal  and  direct,  ver.  3 — 7.  Thus  it  is 
that  infinite  mercy  condescends,  by  various  means,  to  allure  and  bring 
us  to  the  Saviour. 

I.  Explain  the  different  parts  of  the  invitation. 

In  general  we  are  required  to  relinquish  whatever  would  hinder 
our  seeking  the  Lord  and  returning  to  him ;  and  the  purport  of  the 
exhortation  is  equivalent  to  what  in  new-testament  language  is  called, 
"repentance  towards  God,  and  faith  in  our  Lord  Jesus  Christ." 

1.  **Seek  ye  the  Lord."  This  implies  that  there  is  a  moral  dis- 
tance between  God  and  us,  though  he  be  not  "  far  from  every  one  of 
us,"  as  to  his  real  presence.  His  power  upholds,  his  goodness  pro- 
vides for  us,  and  his  eye  is  continually  over  us.  But  his  favour  is 
forfeited  by  sin,  and  he  has  in  anger  departed  from  us.  In 
what  way  therefore  is  he  to  be  sought,  or  his  favour  to  be  enjoyed  ? 
Formerly  he  was  sought  in  the  way  of  sacrifices,  and  thus  it  was  that 
David  and  others  found  him.  But  all  this  was  typical  of  that  new 
and  living  way,  by  which  we  draw  near  to  God.  Christ  is  the  way, 
the  only  way:  nor  is  there  any  "other  name  given  under  heaven,  or 
amongst  men,  whereby  we  must  be  saved."  In  all  our  seeking  unto 
God,  therefore,  we  must  come  by  faith  in  the  Mediator.  John  xiv.  6 ; 
Heb.  vii.  25. 

2.  "  Call  ye  upon  him."  This  expression  explains  the  former;  we 
are  to  seek  the  Lord  by  calling  upon  his  name.   All  true  religion  be- 


272  SINNERS  INVITED  TO  RETURN  TO  GOD. 

gins  with  prayer,  not  in  repeating  a  form  of  words  which  we  have 
learned  by  heart,  but  in  pouring  forth  our  souls  before  him,  and  this 
in  the  name  of  Jesus.  Hence  when  Saul  of  Tarsus  was  converted, 
the  first  intimation  of  it  was  thus  given:  "Behold,  he  prayeth." 
The  cry  for  mercy  will  be  heard,  as  soon  as  there  is  a  sense  of  guilt 
and  danger. 

3.  We  are  to  seek  the  Lord  and  call  upon  him  without  delay, 
"while  he  may  be  found,  and  while  he  is  near."  We  are  prone  to 
procrastinate,  to  put  ofi*  repentance  and  prayer,  and  to  flatter  ourselves 
that  it  is  not  immediately  necessary.  Some  are  persuaded  that  they 
are  too  young  to  begin  in  earnest  to  seek  the  Lord,  and  others  are  so 
occupied  that  they  cannot  find  time,  or  they  think  they  would  do  it. 
Thus  life  is  spent  in  fruitless  resolutions,  like  the  man  in  the  parable, 
who  said,  <*I  go,  sir,"  but  went  not.  "Behold  now  is  the  accepted 
time:"  walk  in  the  light  while  ye  have  the  light:"  and  "agree  with 
thine  adversary  quickly."    Matt.  v.  25;  John  vii.  34;  viii.  21. 

4.  We  are  to  relinquish  every  thing  that  stands  in  the  way  of  seek- 
ing God,  and  calling  upon  him.  "Let  the  wicked  forsake  his  way, 
and  the  unrighteous  man  his  thoughts."  Not  merely  desist  in  some 
instances,  and  for  a  time,  but  let  him  utterly  "forsake  his  way." 
Some  continue  intemperate,  covetous,  profane,  full  of  revenge;  yet 
they  come  to  hear  the  word,  and  hope  to  be  saved  at  last.  This,  how- 
ever, is  impossible ;  every  evil  way  must  be  given  up,  before  we  ean 
seek  the  Lord  aright,  or  call  upon  his  name.  Our  "  thoughts  too 
must  be  changed,  as  well  as  our  way.  All  self-justifying  and  self- 
righteous  thoughts  must  be  given  up  ;  and  all  hard  thoughts  of  God, 
all  low  thoughts  of  Christ  must  be  forsaken.  There  must  be  an  entire 
.change  of  heart,  as  well  as  of  the  outward  conduct.  2  Cor.  y.  17, 

5.  Nor  is  this  all:  we  must  "  return  unto  the  Lord."  There  must 
not  only  be  a  change  or  turn  of  some  sort,  but  a  turning  "  to  the  Lord." 
There  may  be  a  turning  from  some  of  our  evil  ways,  and  our  thoughts 
upon  many  subjects  may  undergo  a  change,  where  there  is  no  real 
turning  of  the  heart  to  God.  Jer.  iv.  1.  But  if  we  wish  to  see  true  con- 
version exemplified,  we  may  behold  it  in  the  case  of  Ephraim,  and  of 
ithe  prodigal  son.  Jer.  xxxi.  18,  19;  Luke  xv.  18. 

II.  The  motives  by  which  the  exhortation  is  enforced. 

These  are  of  two  kinds ;  one  addressed  to  our  fears,  and  the  other  to 
-our  hopes. 

1.  Here  are  motives  addressed  to  our  fears,  and  these  are  contained 
in  the  invitation  itself.  In  particular  it  is  intimated,  that  there  is  a 
time  coming  when  God  cannot  be  found,  and  when  those  who  have 
Xiot  sought  him  here  shall  be  removed  to  an  eternal  distance  from  him. 
At  present  "  the  word  is  nigh  thee,  and  the  way  is  plain ;  the  Spirit 
and  the  bride  say  come."  At  present  ministers,  having  the  word  of 
reconciliation  committed  to  them,  are  pleading  and  beseeching  sinners 
to  be  reconciled  to  God :  but  it  will  not  always  be  thus.  "  When  once 
;the  master  of  the  house  is  risen  up,  he  will  shut  to  the  door,  and  no 


CHRISTIAN  EQUALITY.  273 

more  cries  for  mercy  will  be  heard."  Luke  xiii.  24,  25.  Then  it 
will  afford  bitter  reflection  that  the  kingdom  of  God  once  came  nigh, 
but  ye  refused  to  enter  in.  Luke  x.  11,  12.  Seeking  and  calling  will 
then  be  all  in  vain.  Prov.  i.  24 — 30. 

2.  Here  are  motives  also  addressed,  to  our  hopes,  and  such  as  are 
highly  encouraging.  The  characters  invited  are  amongst  the  vilest 
of  the  vile,  "  the  wicked  and  the  unrighteous."  We  must  come  to 
God  therefore  just  as  we  are,  without  merit  or  meetness  of  any  kind, 
as  sinners  ready  to  perish  ;  the  promise  being,  that  "  whosoever  com- 
eth  he  will  in  no  wise  cast  out."  John  vi.  37.  To  this  is  added  the 
solemn  assurance  of  mercy,  and  of  plenteous  redemption.  Let  but 
the  sinner  return  to  God,  and  "he  will  have  mercy  upon  him,"  yea 
he  will  "abundantly  pardon."  You  may  think  your  sins  too  many, 
too  great  to  be  forgiven;  but  God's  thoughts  are  here  contrasted  with 
our  thoughts,  and  his  ways  of  showing  mercy  with  our  ways,  ver.  8. 
We  are  apt  to  imagine  that  God  is  as  unwilling  to  forgive  as  we  are, 
or  that  if  our  sins  had  been  less  aggravated  there  might  have  been 
some  hope:  but  the  text  is  an  answer  to  all  these  objections. 

If  you  plead  as  an  excuse,  that  you  cannot  come  to  God,  recollect 
that  nothing  but  hardness  of  heart  and  the  love  of  sin  prevents;  and 
this,  instead  of  being  an  excuse,  will  only  increase  your  condem- 
nation. John  V.  40. 

But  if  this  inability  be  lamented  and  bewailed,  cry  as  Ephraim 
did,  "Turn  thou  me,  and  I  shall  be  turned."  Jer.  xxxi.  18,  19. 


CHRISTIAN  EQUALITY. 

But  God  hath  tempered  the  body  together,  having  given  more  abundant  honour  to 
that  part  which  lacked;  that  there  should  be  no  schism  in  the  body,  but  that  the 
members  should  have  the  same  care,  one  for  another. — 1  Corinthians  xii.  24,  25. 

Among  other  evils  which  prevailed  in  the  church  at  Corinth,  the 
pride  of  gifts  and  talents  was  one;  the  apostle  therefore  devotes  a 
whole  chapter  to  the  subject,  and  explains  the  nature  of  spiritual  gifts. 
The  imagery  employed  for  this  purpose  is  taken  from  the  various 
members  of  the  human  body,  where  a  schism  would  be  very  unna- 
tural, and  it  was  equally  unwise  in  the  Corinthians  to  have  contentions 
and  divisions  among  themselves  on  account  of  their  diversified  gifts. 

(1.)  The  writer  addresses  himself  to  the  inferior  members  of  the 
church,  who  were  in  danger  of  being  discouraged,  and  of  concluding 
that  they  were  not  of  the  body,  ver.  15,  20. 

(2.)  He  addresses  himself  to  the  superior  members,  who  overvalued 
themselves  on  account  of  their  gifts,  and  neglected  or  despised  their 
weaker  brethren,  ver.  21. 

(3.)  The  apostle  notices  the  peculiar  honour  usually  bestowed  on 
the  less  comely  parts  of  the  human  body,  intimating  that  God  does 
the  same  by  his  church;  that  therefore  we  should  follow  his  example, 
being  kind  and  tender  to  the  poor  and  weak  of  the  flock,  ver.  23. 
VOL.  II. — 35 


^74  CHRISTIAN  EQUALITY. 

I.  Briefly  notice  the  sin  and  folly  of  the  gifted  members  of  Christ's 
body  exalting  themselves  in  a  way  of  invidious  distinction  above 
others. 

'' Knowledge  puffeth  up,  but  charity  edifieth,"  gives  strength  and 
firmness  to  the  building.  There  is  no  solid  religion  without  this;  and 
had  the  Corinthians  possessed  more  of  it,  they  would  not  have  de- 
spised their  weaker  brethren.  They  might  boast  indeed  of  their  in- 
telligence; but  what  would  "the  eye'^  do,  if  plucked  from  the  body; 
and  what  would  it  be  without  the  other  members?  Private 

Christians  of  a  lowly  and  humble  form  are  of  great  importance  in  the 
church,  and  even  to  a  minister.  Their  early  presence  in  the  sanctuary, 
their  prayers,  their  earnest  attention  to  the  word,  give  life  to  the  soul 
of  the  preacher;  and  in  them  it  is  he  usually  sees  the  good  effect  of 
his  labours,  rather  than  in  those  of  a  superior  class.  Matt.  xi.  5,  25; 
1  Cor.  i.  26—29. 

II.  The  danger  of  the  weak  and  feeble  members  of  Christ's  b€>dy 
being  discouraged  on  account  of  their  insignificance,  and  the  treatment 
they  meet  with  from  others,  as  if  they  were  not  of  the  body. 

A  poor  Christian  may  think,  if  he  had  wealth  he  might  do  some- 
thing for  the  cause;  but  now  he  is  overlooked  and  useless. 
A  timid  believer  may  think,  if  he  could  speak  and  defend  the  truth, 
he  might  be  of  some  use  in  the  body;  but  now  he  is  nothing,  and  can 
do  nothing.  Thus  it  was  of  old  in  the  Jewish  church:  eunuchs 

and  strangers  were  not  allowed  to  enter  the  house  of  the  Lord,  but 
God  owned  them,  and  would  "  give  them  a  name  and  a  place  better 
than  that  of  sons  and  of  daughters."  Isai.  Ivi.  3 — 5.  So,  if  our  hearts 
be  right  with  him,  he  will  regard  us  as  members  of  the  mystical  body, 
whatever  be  the  conduct  of  others  towards  us.  Isai.  Ixiii.  16. 
To  remove  objections  of  this  kind  the  apostle  asks,  "Are  they  not  of 
the  body?"  Yes,  and  necessary  to  it,  verse  22.  If  they  were  re- 
moved, the  rest  would  feel  the  need  of  them,  even  of  the  least  among 
them. 

There  is  great  force  in  this  question,  "  Are  they  not  of  the  body?" 
It  implies — (1.)  That  they  are  united  to  Christ,  and  partake  of  his 
fulness,  even  of  all  that  is  common  to  the  body.  They  are  equally 
interested  in  the  love  of  Christ,  and  his  salvation,  for  he  is  the  Saviour 
of  the  whole  body.  Ephes.  v.  2S,  30.  They  have  a  part  in  all  his 
gracious  communications,  and  are  essential  to  the  constitution  of  his 
relative  fulness.  Ephes.  iv.  16;  i.  23. — (2.)  If  they  are  united  to 
Christ,  surely  they  are  a  part  of  his  mystical  body,  and  are  united  to 
his  people.  They  are  therefore  entitled  to  all  the  privileges  and 
honours  which  they  enjoy,  have  an  equal  share  in  all  their  labours 
and  exertions,  and  the  body  cannot  do  without  them. 

III.  Observe  the  peculiar  honour  which  God  confers  on  the  weaker 
members  of  his  church. 

In  order  to  reprove  and  prevent  any  unlovely  carriage  towards  the 


PARABLE  OF  THE  SOWER.  275 

poorer  members,  God  hath  put  "more  abundant  honour  upon  them, 
that  there  should  be  no  schism  in  the  body." 

1.  That  which  distinguishes  the  stronger  and  more  gifted  mem- 
bers of  Christ,  is  of  far  less  importance  than  that  which  they  possess 
in  common  with  the  rest.  The  one  possess  gifts,  but  the  other 
grace  ;  and  the  latter  is  far  more  excellent,  ver.  31.  All  the  desire  of 
David  was  for  a  blessing  common  to  all  the  saints.  Psal.  xxvii.  4. 
Paul's  glorying  in  the  cross,  Oal.  vi.  14,  is  the  glory  of  all.  He 
-placed  himself  among  the  chief  of  sinners,  and  the  least  of  all.saints; 
and  thus  stood  upon  a  level  with  the  very  lowest. 

2.  The  greater  is  made  subordinate  to  the  less,  and  not  the  less  to 
the  greater.  Those  who  are  the  greatest  of  all,  are  also  the 
servants  of  all,  like  the  eye  and  the  hand  to  the  body :  they  exist  not 
for  themselves  but  for  it.  "Who  then  is  Paul,  and  who  is  Apollos?" 
— "All  are  yours,  and  ye  are  Christ's."  1  Cor.  iii.  21;  Ephes.  iv. 
11—13. 

3.  God  has  conferred  peculiar  honour  upon  the  weak  and  despised, 
in  the  dispensations  of  his  grace,  having  generally  selected  them  for 
his  peculiar  people.  1  Cor.  i.  27;  James  ii.  5.  This  truth  has  been 
exemplified  in  all  ages.   Zeph.  iii.  12. 

4.  The  promises  and  consolations  of  the  gospel  are  addressed  to 
us,  not  as  gifted,  but  as  gracious,  as  poor  and  weak  and  helpless. 

God  speaks  encouragement  \jo  both  rich  and  poor,  but  in  a  diflferent 
manner.  "  Let  the  brother  of  low  degree  rejoice  in  that  he  is  exalted, 
but  the  rich  in  that  he  is  made  low,"  Jam.  i.  9,  10.  Nor  shall  the 
services  of  the  poor  be  forgotten,  even  '^a  cup  of  cold  water  shall  not 
lose  its  reward."  Matt.  x.  42. 

5.  That  which  is  peculiar  to  the  gifted  and  the  honourable,  is  only 
for  a  time;  but  that  which  is  common  to  all  Christians,  is  "  as  a  well 
of  water  springing  up  to  everlasting  life."  Gifts  of  every 
kind  shall  soon  cease,  but  love  never  faileth;  and  "  he  that  doeth  the 
will  of  God  abideth  for  ever."  1  Cor.  xiii.  8;  1  John  ii.  17. 

If  we  are  members  of  Christ,  let  us  prize  our  privileges,  and  be 
careful  to  cultivate  brotherly  love. 

If  not  united  to  Christ  and  his  people,  we  are  poor  and  miserable^ 
whatever  be  our  outward  circumstances. 


PARABLE  OF  THE  SOWER. 

So  is  the  kingdom  of  God,  as  if  a  man  should  cast  seed  into  the  ground;  and  should 
sleep,  and  rise  night  and  day,  and  the  seed  should  spring  and  grow  up,  he  knoweth 
not  how.  For  the  earth  bringeth  forth  fruit  of  herself;  first  the  blade,  then  the  ear, 
after  that  the  full  corn  in  the  ear. — Mark  iv.  26 — 28. 

Many  of  our  Lord's  parables  were  intended  to  fit  and  prepare  his 
disciples  for  their  work,  this  in  particular  is  designed  to  encourage 
them  in  the  ministry  of  the  word.  They  would  sow  the  seed  of  the 
kingdom,  and  sometimes  perceive  but  little  fruit  from  it.  Yet  they 
must  go  on  like  the  husbandman,  hoping  to  see  a  harvest  at  last;  and 
"  in  due  time  they  shall  reap,  if  they  faint  not." 


276  PARABLE  OF  THE  SOWER. 

The  parable  in  the  text  shows  us  the  commencement  and  the  pro- 
gress of  true  religion,  together  with  the  imperceptible  means  by  which 
•  it  attains  maturity. 

I.  We  have  a  parabolical  representation  of  the  commencement  of 
true  religion.  It  is  the  gospel  received  into  the  heart,  like  "  the  seed 
cast  into  the  ground,"  ver.  26. 

The  word  of  God  may  be  heard,  and  rejected,  or  the  seed  may  fall 
in  stony  places.  In  otlier  instances  it  produces  a  transient 

effect  upon  the  passions,  and  yet  the  truth  may  have  no  place  in  us. 
Conscience  may  be  brought  over,  where  the  heart  is  not  gained. 
Strong  fears  may  be  excited,  and  a  heavy  burden  felt,  and  yet  that 
burden  not  be  carried  to  Christ.  We  may  break  off  many 

sins,  and  conform  to  various  duties,  and  all  to  little  purpose;  but  if 
the  gospel  be  cordially  received,  it  will  become  a  living  principle 
within  us,  and  all  false  schemes  w^ill  be  given  up.  Never  were  men 
more  averse  than  Peter's  hearers,  yet  they  were  pricked  to  the  heart, 
and  gladly  embraced  the  Saviour. 

More  particularly — 

1.  The  gospel  supposes  the  guilty  and  perishing  condition  of  sinners. 

This  affecting  truth  was  once  disbelieved  and  disregarded: 
now  it  is  deeply  felt,  and  rooted  in  the  heart.  It  governs  all  the 
prayers  of  the  penitent,  and  he  comes  to  God  like  the  publican,  seek- 
ing for  mercy  as  one  of  the  chief  of  sinners. 

2.  The  gospel  teaches  us  that  if  ever  we  be  saved  it  must  be  by 
gi'ace  alone.  You  may  have  admitted  this  in  theory,  or  you 
may  not:  but  if  the  seed  of  the  kingdom  be  sown  in  the  heart,  you 
now  believe  and  know  it  to  be  true,  and  pray  to  be  saved  in  no  other 
way. 

3.  That  if  God  be  merciful  to  us,  it  must  be  purely  for  the  sake  of 
his  Son,  "  in  whom  he  is  well  pleased."  Heretofore  you  felt 
no  such  need  of  him,  but  thought  God  might  forgive  you  on  your  re- 
pentance and  reformation.  But  now  that  the  gospel  is  cordially  em- 
braced, Christ  is  your  only  hope,  and  your  only  refuge;  all  you  ask 
is  in  his  name,  and  for  his  sake. 

4.  That  if  ever  we  be  saved,  it  must  be  from  our  sins,  as  well  as 
<<  from  the  wrath  to  come.''  When  the  seed  of  the  kingdom 
is  sown  in  the  heart,  and  takes  root  there,  this  truth  becomes  most 
acceptable;  and  to  be  saved  from  all  iniquity,  is  now  the  object  of 
supreme  desire. 

II.  Observe  the  progress  of  true  religion  in  the  heart.  "  The  seed 
springeth  and  groweth  up,  first  the  blade,  then  the  ear,  after  that  the 
full  corn  in  the  ear,"  ver.  27,  28. 

The  first  of  these  describes  true  religion  in  its  early  stages,  the 
next  in  its  middle  state,  and  the  last  in  a  state  of  maturity. 

1.  Observe  its  early  stages,  at  first  conversion,  and  in  the  day  of 
our  espousals.  The  distinguishing  effects  of  the  grace  of  God 


PARABLE  OF  THE  SOWER.  277 

at  this  period  are,  grateful  returns  for  pardoning  mercy,  and  a  prompt 
and  diligent  attention  to  Christ's  commands.  Acts  ix.  6;  Psal.  cxix. 
60.  There  is  then  a  "  going  and  weeping,"  and  seeking  the  Lord, 
like  the  children  of  Israel  and  of  Judah.  Jer.  I.  4,  5.  The  corn 

in  the  "  blade  "  is  beautiful  and  cheering  to  the  husbandman,  yet  it  is 
often  followed  with  blighting  winds  and  frosts,  and  doubtful  appear- 
ances; but  if  it  stands  these  blasts,  it  strikes  a  deeper  root,  and  im- 
proves in  strength  and  verdure.  Such  also,  in  its  earlier  stages,  is 
the  nature  of  the  kingdom  of  God. 

2.  Observe  its  middle  state,  "  or  the  corn  in  the  ear."  The 
effects  of  true  religion  at  this  period  are  somewhat  different  from  the 
former.  In  the  family  of  God  there  are  babes,  young  men,  and 
fathers.  Those  of  the  second  class  are  represented  as  sustaining  many 
conflicts,  both  wdth  the  world  and  the  wicked  one,  but  they  finally 
overcome.  1  John  ii.  12 — 14.  This  is  a  period  of  the  religious 
life  in  which  many  are  overcome  with  the  cares  of  the  world,  and  the 
love  of  riches :  but  the  true  believer  will  stand  and  bring  forth  fruit, 
like  the  corn  in  the  ear.  It  is  also  a  good  sign  when  the  flower  of 
life  is  devoted  to  the  Lord. 

3.  The  state  of  maturity,  or  «*  the  full  corn  in  the  ear." 

The  fruits  of  this  period  are  a  more  enlarged  knowledge  of  Christ 
and  his  gospel,  or  as  John  describes  it,  "knowing  him  that  was  from 
the  beginning."  David  refers  to  this  part  of  the  religious  life,  in 
Psalm  xcii.  13 — 15.  Paul  also  describes  it  in  Romans  v.  3,  as  pro- 
ducing patience,  experience,  and  hope.  In  short,  true  religion  in 
the  first  stage  consists  much  of  the  affectionate,  in  the  second  much 
of  the  active,  and  in  the  last  much  of  the  experienced,  and  of  the  ex- 
ercise of  hope.  2  Tim.  iv.  6 — 8. 

III.  The  imperceptibleness  of  this  process.  "  While  the  sower 
sleepeth  and  riseth  night  and  day,  the  seed  springeth  and  groweth  up, 
he  knoweth  not  how,"  ver.  27. 

Something  like  this  may  be  predicated  of  those  who  are  the  subjects 
of  true  religion.  We  know  not  how,  or  by  what  mysterious  process 
our  hearts  are  renewed  by  the  grace  of  God,  nor  how  we  make  pro- 
gress in  the  divine  life :  we  only  know  that  so  it  is,  and  the  Holy 
Spirit  is  the  efficient  cause.  But  the  style  of  the  parable  respects  the 
husbandman,  rather  than  the  soil  in  which  the  seed  is  sown;  for  the 
seed  springeth  and  groweth  up,  "  he  knoweth  not  how."  This 

fact  is  illustrated  in  a  number  of  instances — 

1.  We  are  conscious  of  having  sown  the  seed,  but  seldom  know  for 
a  considerable  time  whether  it  has  taken  root  or  not.  The 

seed  might  be  cast  into  the  ground  under  great  discouragement,  so 
that  the  sower  had  little  or  no  hope  of  success:  yet  by  and  by  it 
springs  and  grows  up  in  the  mind  of  one  and  another  of  our  hearers, 
of  whom  we  thought  nothing  at  the  time.  Like  the  husbandman  we 
are  pursuing  our  daily  course,  and  when  we  afterwards  return  to  the 
field  that  was  formerly  sown,  the  seed  is  sprung  up. 


^78 

2.  Much  of  the  seed  may  be  cast  where  its  growth  never  comes 
within  the  sphere  of  our  observation.  Many  of  the  Lord's 
servants  have  scattered  the  seed  in  different  and  in  distant  parts  of  the 
world,  where  they  are  never  likely  to  see  any  of  its  effects.  The 
husbandman  has  sown  it,  and  left  it  to  the  care  of  heaven :  nevertheless 
^^it  springeth  and  groweth  up,  he  knoweth  not  how." 

3.  Many  of  the  seeds  spring  up  after  the  sower  is  dead,  or  removed 
from  the  field  of  labour;  and  so  he  may  never  know  the  extent  of  his 
usefulness.  This  is  exemplified  in  a  number  of  instances,  so 
as  fully  to  justify  that  saying,  "One  soweth,  and  another  reapeth." 
The  righteous  "  rest  from  their  labours,  and  their  works  do  follow 
them."  John  iv.  37,  38;  Rev.  xiv.  13. 

4.  The  growth  of  the  seed  itself  is  carried  on  in  the  same  imper- 
ceptible manner.  We  rise  up,  and  retire  to  rest,  and  know  but 
little  bow  things  are  working  in  the  minds  of  others.  There  may  be 
many  strong  convictions,  and  yieldings  of  heart  to  the  gospel,  that  we 
know  not  of,  and  where  we  least  expect  it. 

All  these  things  are  so  ordered,  to  hide  pride  from  man,  and  to 
teach  us  to  go  on  in  our  work  in  faith  and  hope,  looking  forward  to 
the  harvest  of  the  great  day.  Let  us  only  be  diligent  and  faithful, 
and  sow  plentifully;  and  ^'we  shall  of  the  Spirit  reap  life  everlasting." 
Gal.  vi.  6,  9. '  ______ 

THE  FAITHFUL  SERVANT'S  REWARD. 

In  hope  of  eternal  life,  which  God  that  cannot  lie,  promised  before  the  world  began. 

—Titus  i.  2. 

The  principal  design  of  Paul  in  this  epistle  was  to  instruct  and  en- 
courage Timothy  jn  the  ministry  of  the  word.  The  work  itself  is 
arduous,  and  attended  with  many' difficulties;  and  the  aged  Paul  is  well 
qualified  to  give  to  this  evangelist  the  requisite  instruction  and  advice. 

(1.)  He  reminds  him  of  the  character  which  he  himself  sustained, 
as  "a  servant  of  God,  and  an  apostle  of  Jesus  Christ."  This  was  the 
highest  honour  that  Paul  sought,  and  his  being  such  would  give  author- 
ity and  dignity  to  his  address,  ver.  1 — 3. 

(2.)  The  apostle  states  the  doctrine  which  he  delivered:  it  was 
"  according  to  the  faith  of  God's  elect."  It  was  no  new  doctrine;  and 
though  delivered  with  greater  clearness  than  formerly,  it  was  sub- 
stantially the  faith  of  old-testament  saints,  and  embraced  *Uhe  truth 
which  is  after  godliness." 

(3.)  The  reward  which  he  expected  at  the  end  of  his  labours  was, 
"eternal  life."  Though  as  a  servant  of  Christ  he  suffered  much  in 
his  cause,  yet  he  looked  for  an  ample  recompense,  and  should  not  be 
disappointed. 

(4.)  The  authority  under  which  he  acted  was,  "the  commandment 
of  God  our  Saviour."  The  gospel  which  Paul  delivered,  he  received 
immediately  from  Christ,  and  not  from  any  of  his  brethren.  Gal.  i.  12. 

The  blessing  which  Paul  anticipated  was  not  peculiar  to  him  as  an 


27^ 

apostle,  though  it  had  some  respect  to  his  public  work,  but  is  appli- 
cable to  all  the  Lord's  servants,  and  as  such  we  shall  proceed  to  con- 
sider it. 

I.  The  work  to  which  the  Lord  calls  his  servants  has  a  reward  con- 
nected with  it,  even  the  promise  of  eternal  life. 

We  are  not  required  to  serve  him  for  naught,  nor  to  say,  "What  shall 
it  profit  us }"  There  is  "  a  crown  of  righteousness,  which  the  Lord, 
the  righteous  judge,  shall  give  to  all  that  love  his  appearing."  Christ 
will  not  be  indebted  to  any  for  their  services,  but  will  give  them  an 
ample  recompense. 

1.  The  Lord  does  not  give  a  present  reward  so  much  as  a  future 
one;  the  blessing  is  not  in  possession,  but  in  hope.  There  is, 
indeed,  a  sweetness  in  the  work  itself,  so  much  so  that  every  one  who 
cordially  enters  into  his  service  would  rather  continue  in  it  for  ever, 
than  go  out  free  any  more;  yet  the  better  part  is  still  to  come.  It  is 
a  hope  laid  up  for  them  in  heaven,  and  they  must  live  upon  the  pro- 
mises till  the  substance  comes. 

2.  Though  the  reward  is  chiefly  in  prospect,  yet  this  is  more  than 
can  be  said  of  the  service  of  sin,  or  of  the  world.  Sin  promises 
much,  but  yields  nothing.  The  servants  of  Satan  shall  indeed  have 
their  reward,  but  "the  wages  of  sin  is  death,"  and  they  have  nothing 
before  them  but  "a  fearful  looking  for  of  judgment  and  fiery  indig- 
nation.'' All  the  present  sweetness  of  sin  will  turn  to  bitterness  at 
last,  and  all  its  present  pleasures  to  everlasting  pain  and  anguish. 
Prov.  xxiii.  32.  Multitudes  become  the  voluntary  slaves  of 
the  world,  and  follow  it  with  all  their  might,  but  it  is  like  setting 
their  eyes  on  that  which  is  not.  All  the  good  it  promises  is  uncer- 
tain ;  the  greater  part  of  those  who  seek  it  never  obtain  it,  and  those 
who  do,  are  often  known  to  lose  it  when  they  have  done,  for  "riches 
make  themselves  wings  and  fly  away."  At  best  the  rewards  of  the 
world  are  only  for  a  little  time ;  all  vanish  at  death,  and  are  seen  no 
more.  The  good  it  bestows,  disappoints  the  expectation,  even  while 
possessed ;  and  after  death  there  is  no  other  portion.  How 
different  from  all  this  is  the  prospect  of  the  servants  of  God!  Theirs 
is  a  rich  and  enduring  substance,  a  certain  and  eternal  reward. 

3.  Consider  the  unspeakable  magnitude  of  the  blessing  hoped 
for^  it  is  nothing  less  than  "eternal  life."  Though  an  object 
of  hope,  it  is  worth  waiting  for;  and  who  can  tell  what  is  comprised 
in  such  a  gift?  1  Cor.  ii.  9.  It  includes  "a  deliverance  from  the 
second  death,  and  from  the  wrath  to  come;"  and  who  can  conceive 
the  magnitude  and  importance  of  such  a  deliverance?  "Eternal  life 
consists  in  knowing  God,  and  Jesus  Christ  whom  he  hath  sent;"  in 
knowing  even  as  we  are  known,  and  in  having  intimate  nearness  and 
communion  with  the  Father  and  the  Son;  in  being  made  one  with 
God,  and  all  holy  beings.  What  then  are  crowns  and  kingdoms 
compared  with  this ! 

4.  The  solid  ground  on  which  this  hope  depends,  even  the  pro- 
mise of  "  him  that  cannot  lie."  Eternal  life,  though  a  reward 


280  DANGER  OP  SINNING  AGAINST  THE  HOLY  SPIRIT. 

following  upon  our  services,  is  not  properly  the  fruit  of  them,  but  is 
still  a  matter  of  promise,  and  therefore  of  free  grace.  But  the  pro- 
mise is  sure,  for  God  cannot  deny  himself,  or  be  unrighteous  to  forget 
his  own  engagements.  Num.  xxiii.  19;  Heb.  vi.  10 — 18.  He  will  never 
repent  of  having  promised  too  much,  or  "alter  the  word  that  is  gone 
out  of  his  mouth/'  Rom.  xi.  29. 

5.  To  add  still  more  to  its  certainty,  and  the  stability  of  our  hope, 
the  promise  was  made  before  the  world  began.  To  whom 

was  the  promise  made  but  to  Jesus,  in  whom  all  the  promises  are 
« yea  and  amen,"  to  the  glory  of  God  by  us.  "  Eternal  life  was 
given  us  in  Christ  Jesus,  before  the  world  began."  2  Tim.  i.  9.  This 
implies  the  pre-existence  of  Christ,  that  he  is  "  before  all  things,  and 
by  him  all  things  consist."  Col.  i.  17,  18. 

II.  The  encouragement  which  this  hope  affords  to  such  as  are  en- 
gaged in  the  work  of  the  Lord. 

If  devoted  to  his  service,  we  shall  meet  with  many  difficulties  and 
discouragements,  but  the  hope  of  the  gospel  will  support  us  under 
all. 

1.  If  we  are  engaged  in  bearing  witness  to  the  truth,  in  labouring 
to  promote  it,  and  seeking  the  salvation  of  others,  we  may  meet  with 
no  other  reward  than  reproach  and  contempt,  even  from  those  whose 
welfare  we  wish  to  seek.  But  be  it  so,  we  may  cheerfully  look  for 
a  better  recompense  by  and  by.  When  the  Lord  shall  come,  our 
hopes  will  be  fully  realized ;  and  this  may  support  us  under  all  our 
present  difficulties. 

2.  If  engaged  in  following  Christ,  and  keeping  his  commands,  we 
may  expect  to  meet  with  some  opposition.  Our  attachment  to  Christ 
may  loosen  the  bonds  of  human  friendship,  and  we  may  be  called  to 
suffer  loss.  But  if  so,  the  loss  will  not  be  great,  in  comparison  of 
Christ,  even  if  it  included  the  loss  of  all  things.  Phil.  iii.  8.  It  was 
this  which  supported  the  mind  of  Paul,  who  valued  not  his  own  life 
for  the  sake  of  the  Lord  Jesus.  Acts  xxi.  13. 

How  important  then  to  realize  the  object  of  the  believer's  hope  to 
animate  and  encourage  us  in  every  season  of  difficulty  and  distress ! 
2  Cor.  iv,  16 — 18.  What  a  motive  also  to  fidelity  and  perseverance 
to  the  end  of  life  !  Rev.  ii.  10. 


DANGER  OF  SINNING  AGAINST  THE  HOLY  SPIRIT. 

Grieve  not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed  unto  the  day  of  redemp- 
tion.— Ephesians  iv.  30. 

There  is  no  epistle  of  the  New  Testament  more  fraught  with 
doctrine  than  this,  and  none  in  which  the  duties  of  Christianity  are 
urged  with  stronger  motives.  The  dissuasion  in  the  text  is  expressed 
with  the  utmost  tenderness,  and  so  as  to  convey  a  direct  appeal  to 
the  heart.     The  sin  of  grieving  the  Holy  Spirit  is  one  of  which 


DANGER  OF  SINNING  AGAINST  THE  HOLY  SPIRIT.  281 

none  of  us  are  clear,  and  to  some  it  may  more  especially  be  appli- 
cable. 

I.  Endea:Vour  to  explain  the  subject. 

The  term  "  grieve  "  is  not  taken  literally,  but  metaphorically.  It 
is  God  speaking  after  the  manner  of  men,  that  it  may  be  suited  to  our 
comprehension.  The  character  under  which  the  Holy  Spirit  is  here 
considered,  is  that  of  a  father  or  a  friend;  for  it  is  love  only  that  can 
produce  grief,  vrhich  is  generally  the  eSect  of  unrequited  kindness. 
In  an  enemy,  our  misconduct  produces  anger,  and  gives  offence;  but 
in  one  that  loves  us,  it  produces  sorrow  and  grief. 

By  the  tender  language  of  the  text  we  are  reminded  of  what  the 
Spirit  of  God  hath  done  for  us,  and  of  the  love  which  his  condescen- 
sion implies.  He  strove  with  us  by  his  word,  producing  repeated 
convictions  in  our  consciences;  he  never  left  us  till  he  brought  us  to 
the  Saviour,  and  we  were  born  again.  Let  us  also  recollect 

what  he  has  done  for  us  as  a  Sanctifier,  and  a  Comforter;  for  all  is  to, 
be  ascribed  to  his  blessed  influence.  1  Gor.  vi.  11.  What  joy,  what 
hope  has  he  inspired;  and  yet  what  returns  have  we  made  for  all  his 
loving-kindness  and  tender  mercy  I 

II.  Consider  some  of  the  instances  in  which  we  are  in  danger  of 
sinning  against  the  Holy  Spirit. 

1.  We  grieve  the  Spirit  when  we  neglect  the  Holy  Scriptures, 
which  he  has  indited.  It  is  owing  to  his  sacred  influence  that 
we  have  a  revelation  of  the  divine  will,  "  holy  men  of  old  speaking 
as  they  were  moved  by  the  Holy  Ghost.^^  That  unbelievers,  in 
whose  consciences  he  strives,  should  treat  the  livel3^  oracles  with  in- 
difierence  or  contempt,  is  highly  ofiensive;  but  if  those  in  whom  he 
dwells  should  do  so  in  any  degree,  it  is  grievous,  and  deeply  to  be 
lamented.  Yet  if  we  compare  our  love  to  the  sacred  word,  with  that 
affection  which  saints  of  old  bore  towards  it,  we  shall  find  ourselves 
awfully  defective.  Job  xxiii.  12;  Psal.  cxix.  20;  Jer.  xv.  16. 
When  we  slight  the  ordinances  of  the  gospel,  which  are  the  means  of 
communicating  the  influences  of  the  Spirit,  we  may  be  said  to  grieve 
the  Comforter,  and  to  offend  our  best  and  only  friend. 

2.  We  grieve  the  Spirit  when  we  are  not  importunate  for  larger 
measures  of  his  holy  influence.  God  has  promised  his  Holy  Spirit 
to  them  that  ask,  and  will  give  freely  as  a  father  does  to  his  children; 
yet  we  content  ourselves  too  much,  without  asking  for  larger  com- 
munications of  his  grace.  We  read  of  the  "  communion  of  the  Holy 
Ghost;''  yet  how  little  of  it  do  we  enjoy,  and  how  little  concerned 
about  it! 

3.  When  we  labour  after  spiritual  knowledge,  without  an  humble 
dependence  upon  divine  teaching,  we  grieve  the  Holy  Spirit  of 
God.  This  undoubtedly  is  the  cause  of  much  error  and  dark- 
ness in  the  church  of  God,  and  is  one  of  the  great  temptations  of  the 
Christian  ministry.  How  prone  are  we  to  speculate  on  divine  truth, 
though  all  the  researches  of  men  are  in  vain,  without  "  an  unction 

VOL.  IL — 36 


282f  DANGER  OP  SINNING  AGAINST  THE  HOLY  SPIRIT. 

from  the  Holy  One.''  1  John  ii.  20.  "  No  man  can  say  that  Jesus  is 
the  Lord,  but  by  the  Holy  Ghost."  1  Cor.  xii.  3.  Yet  how  much 
unsanctified  knowledge  is  found  amongst  us,  and  how  little  depen- 
dence upon  divine  teaching.  No  wonder  therefore  if  the  Holy  Spirit 
leaves  men  to  err,  and  wander  from  the  truth. 

4.  When  we  feel  self-svfficient  for  the  service  of  God^  for  resist- 
ing temptation,  or  bearing  affliction,  we  grieve  the  Holy  Spirit. 

On  each  of  these  occasions  we  need  fresh  communications  of  grace, 
and  to  pray  with  the  psalmist,  "  Uphold  me  with  thy  free  Spirit." 
Yet  how  prone  are  we  to  forget  our  dependence  upon  God,  and  to  go 
in  our  own  strength:  and  when  it  is  so,  the  Holy  Spirit  is  grieved, 
and  departs  from  us. 

5.  When  he  has  long  withheld  his  blessing  from  the  means  of 
grace,  and  we  do  not  lament  after  him  as  Israel  did,  the  Holy  Spirit 
shows  that  he  is  grieved.  If  he  withdraws  from  us  as  a  peo- 
ple, or  as  individuals,  and  we  can  be  content  to  have  it  so,  it  is  an 
awful  sign,  and  it  becomes  us  to  be  alarmed.  Hos.  ix.  12;  1  Sam. 
vii.  2. 

6.  If  we  indulge  in  worldly  and  sinful  tempers,  such  as  are  men- 
tioned in  connexion  with  the  text,  we  shall  grieve  the  Holy  Spirit, 
ver.  29,  31.  He  will  quickly  depart  from  the  abodes  of  noise  and 
strife,  and  will  dwell  only  with  the  humble  and  the  contrite. 

The  effect  of  these  things  is,  a  withdrawment  from  us,  as  a  kind 
friend  whose  goodness  has  been  abused.  He  will  silently  depart,  and 
our  house  will  be  left  unto  us  desolate;  as  individuals  we  shall  have 
no  spiritual  enjoyment,  and  the  ordinances  will  be  as  dry  breasts. 
We  may  keep  up  the  credit  of  our  profession,  but  we  shall  only  have 
the  "form  of  godliness,  without  the  power."  The  Holy  Spirit  will 
withdraw  his  influence  in  prayer,  and  that  will  become  barren;  in 
hearing  the  word,  and  that  will  be  unprofitable.  He  will  also  leave 
us  to  the  power  of  temptation,  unbefriended  and  alone:  then  we  shall 
be  in  danger  of  falling  into  sin,  and  into  endless  perdition. 

III.  Observe  the  tender  dissuasive  mentioned  in  the  text.  "  Grieve 
not  the  Holy  Spirit  of  God,  whereby  ye  are  sealed  unto  the  day  of 
redemption." 

There  is  a  wide  difference  between  the  strivings  of  the  Spirit,  in 
the  consciences  of  unbelievers,  and  his  "  sealing  "  of  the  saints.  The 
first  is  common  to  those  who  attend  the  gospel,  the  last  is  peculiar  to 
such  as  receive  the  truth  in  love;  the  one  is  before  believing,  the 
other  is  consequent  upon  it.  Ephes.  i.  13. 

When  God  gives  his  Holy  Spirit  to  dwell  in  us,  it  is  setting  his 
seal  upon  us,  and  marking  us  out  for  his  own.  It  also  denotes  the 
value  that  he  puts  upon  his  saints,  who  are  sealed  in  order  to  their 
being  distinguished  and  preserved  in  times  of  danger.  E^ek.  ix.  4. 
So  when  the  wrath  of  God  is  to  be  poured  out  upon  the  seat  of  the 
beast,  the  servants  of  God  are  to  be  sealed,  to  denote  their  security. 
Rev.  vii.  3.     They  are  sealed  and  secured  through  all  the  temptations 


THE  HAND  OF  GOD  TO  BE  SEEN  IN  OUR  AFFLICTIONS.  28S 

of  the  world,  through  death  till  the  resurrection,  and  so  "  to  the  day 
of  final  redemption."  Rom.  viii.  23. 

This  furnishes  a  powerful  motive  to  avoid  the  evil,  of  which  we 
are  warned  in  the  text.  If  we  have  any  gratitude,  any  love,  or  in- 
genuousness, let  us  not  grieve  the  Holy  Spirit,  who  has  done  so  much 
for  us,  and  to  whose  influence  we  are  indebted  for  complete  salvation* 

If  the  Holy  Spirit  is  grieved  with  those  in  whom  he  dwells,  and 
seals  as  heirs  of  heaven,  he  will  finally  depart  from  those  in  whom 
he  only  strives,  and  then  their  doom  is  sealed  for  ever. 


THE  HAND  OF  GOD  TO  BE  SEEN  IN  OUR  AFFLICTIONS, 

Shall  there  be  evil  in  a  city,  and  the  Lord  hath  not  done  it? — Amos  iii.  6. 

The  more  we  see  of  the  hand  of  God  in  the  concerns  of  this  life, 
the  better  it  will  be  for  us;  otherwise  we  shall  not  learn  wisdom  by 
the  things  that  are  before  us.  It  was  the  sin  of  this  people,  that  under 
the  most  awful  judgments  they  were  totally  insensible,  and  disre- 
garded the  operation  of  God's  hand.  The  design  of  the  prophet 
therefore  was  to  awaken  them  to  a  sense  of  their  condition,  that  they 
might  "see  the  rod,  and  him  that  had  appointed  it.'' 

I.  Establish  and  illustrate  the  truth  taught  us  in  the  text:  that  what- 
ever calamities  afflict  a  nation  or  individuals,  they  all  proceed  from 
the  hand  of  God. 

This  generally  acknowledged  truth  is  often  practically  denied,  or 
denied  by  implication,  especially  in  two  instances — 

1.  When  we  see  no  natural  cause  for  what  befalls  us,  we  are  ready 
to  ascribe  it  to  mere  accident.  When  our  plans  have  been  well 
concerted, and  the  means  of  their  accomplishment  have  failed;  instead 
of  suspecting  that  the  hand  of  God  is  against  us  to  defeat  the  enterprise, 
we  are  ready  to  impute  it  to  some  unknown  cause,  or  to  imagine  that 
it  arose  from  chance.  Eccles.  ix.  11. 

2.  When  second  causes  are  apparent,  we  are  apt  to  overlook  the 
first.  We  may  see  indeed  much  to  blame  in  the  conduct  of 
mankind,  as  the  source  of  innumerable  evils;  still  it  becomes  us  to  re- 
member that  their  infliction  is  of  the  Lord.  To  study  the  chang^  in 
nations  as  man's  work,  or  as  under  the  influence  of  second  causes,  is 
the  proper  science  of  politics;  but  to  view  them  as  God's  work,  and  as 
filling  up  a  part  of  the  system  of  providence  and  of  prophecy,  is  the 
object  of  true  religion.  Psal.  cvii.  43.  There  is  a  greatness  in  the 
works  of  God,  corresponding  with  the  grandeur  of  his  nature,  and 
every  thing  is  done  on  a  large  scale.  All  that  statesmen  and  warriors 
are  doing  in  the  world,  form  a  part  of  his  great  design,  and  are  like  the 
wheels  in  a  vast  and  complicated  machine,  superintended  and  directed 
by  unerring  Wisdom,  to  send  abroad  his  judgments  in  the  earth,  in 
answer  to  the  prayers  of  his  people.  Psal.  Ixv.  5. 

3.  There  are  three  great  evils  in  particular,  with  which  nations 


284  THE  RIGHTEOUS  A  BLESSING  TO  THE  WORLD. 

and  cities  are  visited,  but  where  the  hand  of  the  Lord  is  generally 
overlooked.  Pestilential  diseases  are  attendant  on  populous 

places;  and  though  very  properly  attributed  to  seasons  and  climates, 
and  other  physical  causes,  yet  the  hand  of  the  Lord  ought  not  to  be 
overlooked.  They  are  his  servants,  and  fulfil  his  pleasure,  in  punishing 
mankind  for  their  iniquities.  Famine  is  also  an  evil  which  befalls 

cities;  and  this  is  generally  attributed  to  an  unproductive  soil,  or  un- 
favourable seasons;  yet  if  "  God  does  not  hear  the  heavens,"  they  will 
be  as  brass,  and  the  earth  as  iron  under  our  feet.  Hosea  ii.  21,  22. 
We  have  been  greatly  exempted  from  this  calamity,  but  God  may  have 
other  evils  in  reserve  for  us.  War  is  another  of  those  scourges 

hy  which  town«  and  cities  have  been  desolated.  The  world  has  never 
been  at  rest  since  man  has  been  upon  it,  sin  has  made  it  as  a  troubled 
sea.  There  have  been  continual  strivings  for  conquest  and  for  power; 
but  these  have  been  overruled  for  higher  ends  than  what  the  imme- 
diate agents  had  in  view.  If  God  determines  to  punish  the  world  for 
its  iniquities,  he  raises  up  an  Alexander  or  a  Caesar,  or  permits  some 
tyrant  to  fill  a  throne,  and  the  work  is  done.  Dan.  iv.  17. 

II.  Improve  the  subject. 

1.  If  these  evils  be  of  God,  there  is  a  cause,  for  God  is  righteous, 
and  it  becomes  us  to  examine  into  the  cause  of  all  the  evils  that  befall 
JUS.  In  a  national  capacity,  self-interest  has  long  been  the  govern- 
ing principle,  instead  of  public  virtue,  and  the  public  weal;  and  among 
the  higher  classes,  skepticism  and  infidelity  have  awfully  prevailed. 
^'  And  shall  not  my  soul  be  avenged  on  such  a  nation  as  this?  saith  the 
Lord." 

2.  If  all  our  afflictions  and  calamities  be  of  God,  we  may  expect  to 
find  something  in  his  word  resembling  our  case;  for  God  has  recorded 
his  former  dealings  with  mankind  as  an  example  and  a  warning  to  us. 

In  general  we  have  a  brief  history  of  the  rise  and  fall  of  em- 
pires as  of  Egypt,  Babylon,  Greece  and  Rome.  These  were  once  in 
their  glory,  and  said,  "I  sit  as  queen,  and  shall  see  no  sorrow;"  yet 
where  now  are  they  ?  Prosperity,  producing  pride  and  oppression, 
became  their  ruin;  and  will  be  the  ruin  of  all  other  nations  that  re- 
semble them.  Ezek.  xxviii.  15 — 19. 

3.  If  our  afflictions  are  of  God,  it  becomes  us  to  return  to  him,  and 
to  humble  ourselves  in  his  sight.  It  is  only  in  this  way  that  afflictions 
can  either  be  sanctified  or  removed,  and  then  they  will  come  to  a  happy 
issue  at  last.  Isai.  Iviii.  6 — 10. 


THE  RIGHTEOUS  A  BLESSING  TO  THE  WORLD. 

The  fruit  of  the  righteous  is  a  tree  of  life,  and  he  that  winneth  souls  is  wise — Pro- 
verbs xi.  30. 

The  two  parts  of  this  text  serve  to  explain  each  other.  The  first  is 
general,  and  denotes  that  a  righteous  man  is  a  blessing  to  tho5e  about 
him.     The  last  is  more  particular,  teaching  «s  that  a  good  man  is  in 


THE  RIGHTEOUS  A  BLESSING  TO  THE  WORLD.  285. 

many  instances  the  means  of  winning  souls  to  God,  and  to  the  love  of 
true  religion;  and  that  where  this  is  the  case,  it  is  a  sign  of  heavenly 
wisdom. 

The  imagery  of  the  text  is  probably  taken  from  the  tree  of  life  in 
paradise,  to  which  Christ  himself  is  compared,  Rev.  ii.  7:  and  in  a 
subordinate  sense  his  people  are  represented  under  the  same  figure. 

Two  remarks  will  tend  to  illustrate  and  confirm  the  truth  taught  us 
in  the  text — 

I.  That  good  men  in  general  are  a  blessing  to  those  about  them: 
«<  their  fruit  is  like  that  of  the  tree  of  life." 

There  are  some  indeed  who  think  themselves  "righteous,"  and  are 
thought  so  by  others,  but  who  are  mere  cumberers  of  the  ground, 
bringing  forth  no  "  fruit ''  to  God,  and  none  for  the  benefit  of  man- 
kind. "Only  he  that  doeth  righteousness  is  righteous"  in  God's 
account,  and  should  be  so  in  ours;  and  in  such  characters  the  language 
of  the  text  is  verified. .  1  John  iii.  7. 

1.  The  habitual  course  of  a  righteous  man  is  to  do  right,  and  this  in 
itself  is  a  great  blessing.  In  a  selfish  and  unjust  world,  a  man 
that  fears  God  excites  confidence ;  he  becomes  a  blessing  to  his  im- 
mediate connexions,  to  the  church  of  God,  and  to  the  world.  What- 
ever station  he  may  occupy  in  life,  the  uprightness  of  his  example 
cannot  fail  to  have  a  beneficial  influence,  and  to  give  a  tone  to  public 
morals. 

2.  It  will  be  the  way  of  the  righteous  to  do  good,  as  well  as  to  do 
what  is  right.  A  man  may  be  upright  in  his  dealings  with 
others,  and  yet  be  neither  generous  nor  kind:  but  to  be  truly  right- 
eous before  God,  we  must  live  for  the  good  of  others,  as  well  as  for 
ourselves.  Inordinate  self-love,  and  caring  for  their  own  interest,  is 
but  too  evident  in  some;  but' he  that  lives  to  himself,  lives  not  to 
God.  On  the  contrary,  some  are  seen  and  known  to  be  a  tree  of  life 
to  the  poor  and  to  the  oppressed,  and  their  prosperity  is  a  public 
blessing. 

3.  A  righteous  man  is  not  only  careful  to  do  good,  but  he  intercedes 
with  God  for  those  about  him,  and  God  often  blesses  them  in  answe;' 
to  his  prayers.  Abraham  had  served  the  king  and  the -people 
of  Sodom  with  his  arms,  and  afterwards  endeavoured  to  save  them 
from  ruin  by  his  intercession;  and  had  there  been  but  ten  righteous 
in  the  city,  it  would  have  availed.  So  the  Lord  blessed  Laban  for 
Jacob's  sake,  and  Egypt  for  Joseph's  sake.  Gen.  xxx.  27;  i.  20. 

4.  The  righteous,  by  their  influence  and  example,  are  often  known 
to  preserve  a  whole  community  from  destruction.  So  long  as 
Lot  was  in  Sodom,  the  city  was  preserved,  and  Zoar  was  spared  for 
his  sake.  Jerusalem  was  safe  while  the  disciples  were  there,  but 
when  they  departed  it  was  besieged  and  overthrown.  When  good 
people  are  banished  from  any  country  by  persecution,  it  soon  be- 
comes ripe  for  ruin. 

5.  The  righteous  are  ready  to  impart  counsel  and  advice  of  the  high- 
est importance  to  their  fellow  sinners,  in  the  time  of  their  extremity, 


286  THE  RIGHTEOUS  A  BLESSING  TO  THE  WORLD. 

and  at  the  hour  of  death.  By  their  prayers  and  instructions 

many  have  been  converted  from  the  error  of  their  way,  and  saved 
from  a  multitude  of  sins.  In  this  also  they  are  a  tree  of  life,  yielding 
fruit  for  the  good  of  others.  James  v.  15,  20. 

6.  If  these  things  are  true  of  righteous  men  in  general,  how  much 
more  of  that  Righteous  One,  who  lived  and  died  for  us!  He 

was  indeed  the  friend  of  the  poor  and  of  the  oppressed,  the  guilty 
and  undone.  He  alone  is  the  "  tree  of  life,  whose  leaves  are  for  the 
healing  of  the  nations."  Rev.  xxii.  2. 

II.  Righteous  men  are  not  only  general  blessings,  but  in  many 
cases  they  are  instrumental  in  "  winning  souls  "  to  God,  and  so  prove 
themselves  to  be  truly  wise. 

Men  of  the  world  are  seeking  to  gain  that  on  which  their  hearts 
are  set;  one  in  making  a  fortune,  and  another  in  acquiring  fame;  but 
the  truly  wise  are  seeking  to  win  souls  to  Christ,  as  the  highest  ob- 
ject of  their  ambition.  Dan.  xii.  3.  The  souls  of  men  are  lost  by  sin, 
like  the  captives  taken  by  the  kings  of  Sodom;  and  he  that  recovers 
them  is  like  Abraham  who  rescued  Lot. 

Souls  are  won  to  Christ  by  various  means,  some  of  which  are  the 
following — 

1.  ThQ  ministry  of  the  word.  This  is  ordinarily  the  "  power 
of  God  unto  salvation;"  and  that  preaching  and  doctrine  which  tends 
most  to  accomplish  this  end,  is  both  the  wisest  and  the  best.  Men, 
indeed,  would  judge  difierently,  and  determine  this  matter  by  the 
excellency  of  the  composition,  the  elegance  of  the  style,  and  the 
gracefulness  of  the  delivery;  but  God  prizes  that  most  which  comes 
from  the  heart,  and  is  addressed  to  the  consciences  of  men.  Such 
was  the  ministry  of  the  apostles,  which  was  so  eminently  successful. 
<2  Cpr.  iv.  2.  Like  Abraham's  servant,  who  went  to  seek  a  wife  for 
Isaac,  their  object  was  to  espouse  souls  to  Christ;  and  to  this  they 
sacrificed  every  other  consideration.  2  Cor.  xi.  2.  A  man  may  gain 
some  fame  as  a  scholar  or  an  orator,  he  may  gain  admirers,  and  at- 
tach many  to  his  interest;  but  that  is  not  the  "  wisdom  which  cometh 
from  above,"  nor  is  any  thing  deserving  of  the  name  that  does  not 
tend  to  the  conversion  and  salvation  of  men. 

2.  Another  means  of  winning  souls  to  Christ,  is  spiritual  and  sea- 
sonable conversation.  He  who  is  able  to  speak  a  word  in  sea- 
son, and  is  of  quick  understanding  in  the  fear  of  the  Lord,  is  the 
wisest  teacher.  Many  souls  have  been  won  by  w^ords  addressed  to 
them  under  trouble,  suited  to  their  case  and  circumstances;  for  then 
it  is  that  God  opens  the  ear  to  receive  instruction;  also  when  labour- 
ing under  a  sense  of  guilt  and  condemnation.  When  any  one  has 
found  mercy,  his  next  duty  is  to  go  to  his  kindred,  and  tell  "  what 
great  things  the  Lord  has  done  for  him."  Luke  viii.  39.  Many  have 
been  brought  in  this  way  to  seek  the  Lord  in  earnest.  A  little  maid 
of  the  land  of  Israel  was  the  means  of  saving  her  master,  by  telling 
him  of  the  prophet  Elisha.  2  Kings  v.  3. 


PRAYER  f  OR  PERSEVERING  GRACE.  287 

3.  A  wise  and  holy  conduct  is  an  effectual  means  of  winning  others 
to  the  love  of  true  religion.  This  has  often  proved  success- 

ful, where  the  ministry  of  the  word  has  failed.  1  Pet.  iii.  1.  There 
is  that  in  a  truly  Christian  conversation  which  silently  makes  its 
way  to  the  conscience,  and  even  to  the  hearts  of  such  as  are  strangers 
to  God.  It  affords  such  a  proof  of  the  reality  of  religion,  that  there 
is  no  arguing  against  it;  but  men  are  constrained  to  say,  "God  is 
with  them  of  a  truth.  ^^  By  exhibiting  the  beauty  of  holiness,  unbe- 
lievers are  made  to  feel  their  disparity,  and  the  evil  is  overcome  with 
good. 

How  thankful  ought  we  to  be,  that  the  Lord  has  still  in  the  midst 
of  us  a  few  that  are  faithful;  who  are  the  "  salt  of  the  earth,"  the  lea- 
ven that  shall  leaven  the  whole  lump.  Had  he  not  planted  these 
"  trees  of  righteousness,"  the  whole  world  would  have  been  nothing 
but  a  wilderness. 

PRAYER  FOR  PERSEVERING  GRACE. 

The  Lord  will  perfect  that  which  concerneth  me:  thy  mercy,  O  Lord,  endureth  for 
ever:  forsake  not  the  works  of  thine  own  hands. — Psalm  exxxviii.  8. 

David  appears  to  have  been  in  a  very  happy  frame  of  mind  when 
he  wrote  this  psalm ;  he  is  filled  with  a  grateful  recollection  of  past 
mercies,  and  hopes  for  deliverance  and  support  in  time  to  come.  The 
prayer  offered  in  the  text  is  expressive  both  of  holy  confidence  and 
fervent  desire,  and  his  assurance  of  persevering  grace  is  accompanied 
with  a  deep  sense  of  his  dependence  upon  God. 

I.  Inquire  in  what  instances  "the  Lord  will  perfect  that  which  con- 
cerneth us." 

Not  in  every  instance,  much  less  in  that  which  is  evil.  Nor  in 
things  relating  merely  to  the  present  life:  these  may  be  added  to  the 
believer's  inheritance,  though  they  form  no  essential  part  of  it,  and 
God  has  not  made  them  the  subject  of  any  direct  promise,  however 
great  our  concern  may  be  about  them. 

1.  The  concern  which  the  Lord  will  perfect  must  be  a  religious 
one,  and  yet  not  every  concern  relating  to  religion.  Every  one 
is  concerned  to  escape  misery,  for  this  is  natural;  and  the  concern  of 
some  persons  under  their  first  convictions  is  merely  of  this  kind. 
The  young  ruler  was  anxious  to  know  what  he  "must  do  to  inherit 
eternal  life;"  but  he  loved  the  world  better  than  the  Saviour.  The 
deep  concern  that  is  sometimes  felt  on  these  occasions  may  issue  in 
what  is  better  or  it  may  not;  but  there  is  no  promise  made  to  any 
thing  that  is  not  spiritually  good.  The  mere  inquiry,  "What  shall  I  do 
to  be  saved?"  may  excite  hope  in  those  who  behold  it;  but  the  pro- 
mise is  to  nothing  short  of  believing.  It  is  not  our  being  weary- and 
heavy-laden,  or  our  being  weary  of  a  load  of  guilt,  but  coming  to 
Christ  with  our  burden,  that  will  give  us  rest. 

2.  There  are  many  things  which  concern  a  good  man,  but  which 


286  PRAYER  FOR  PERSEVERING  GRACE. 

will  never  be  perfected,thou^h.  they  may  be  such  upon  the  whole  as  God 
approves.  A  minister  may  be  greatly  concerned  for  the  salvation 
of  his  hearers,  and  yet  many  of  them  die  in  unbelief.  A  parent  for 
the  conversion  of  his  children,  and  yet  that  concern  may  never  be 
perfected.  Paul  longed  and  prayed  for  the  salvation  of  his  country- 
men, and  yet  his  testimony  was  rejected.  A  good  man  like  David 
may  desire  to  build  a  house  for  God,  and  God  may  take  it  well  that 
it  was  in  his  heart,  though  the  opportunity  be  not  afforded.  In  all 
these  cases,  where  the  divine  glory  is  the  object,  God  may  approve 
the  motive,  though  the  desire  be  not  granted. 

3.  The  concern  to  which  the  text  refers,  and  which  the  Lord  will 
perfect,  has  three  characters  by  which  it  may  be  known.  It  was  some- 
thing which  David  calls  "  the  work  of  God's  hand,"  something  that 
was  yet  imperfect,  and  that  was  matter  of  promise:  and  to  what  can 
these  characters  apply,  but  to  the  progress  of  a  work  of  grace  upon 
the  soul? 

(1.)  A  work  of  grace  is  eminently  the  work  of  God's  own  hand. 
He  only  can  renew  the  heart  of  a  sinner,  by  the  "  effectual  working 
of  his  mighty  power:"  hence  when  many  turned  to  the  Lord  under 
the  apostles'  preaching,  it  is  ascribed  to  the  hand  of  the  Lord  being 
with  them.  Acts  xi.  21.  Man  can  form  and  transform  by  various 
means,  but  God  only  can  transform  us  into  his  own  image.  If  we  are 
made  to  see  the  glory  of  the  Lord  in  the  face  of  Jesus  Christ,  it  is  by 
his  shining  into  the  heart.  If  brought  to  repentance,  it  is  by  his  taking 
away  the  heart  of  stone,  and  giving  us  hearts  of  flesh.  Ministers  may 
persuade  and  beseech,  but  God  only  can  reconcile  sinners  to  himself. 
2  Cor.  iv.  6 ;  Ephes.  i.  19;  ii.  8  ;  Phil.  ii.  13. 

(2.)  The  work  to  which  David  refers  is  supposed  to  be  imperfect 
at  present,  and  this  is  true  of  every  part  of  the  work  of  grace  upon 
the  heart.  If  we  know  any  thing  of  Christ,  it  is  only  in  part.  If  we 
truly  believe,  we  still  have  much  remaining  unbelief.  If  we  love  the 
things  of  God,  we  still  have  reason  to  lament  that  we  love  no  more. 
If  sanctified,  it  is  only  in  part,  and  not  wholly,  in  spirit,  soul,  and 
body.  1  Thess.  v.  23. 

(3.)  'Y\\^  progress  of  this  work  is  matter  oi  promise.  It  is  a  work 
in  which  "mercy  "  and  faithfulness  are  concerned  :  "Thy  mercy,  O 
Lord,  endureth  for  ever."  ''  He  that  hath  begun  the  good  work  will 
perform  it :"  he  is  able  also  to  "  keep  us  from  falling,  and  to  present  us 
faultless  before  the  presence  of  his  glory."  Phil.  i.  6 ;  Jude  24. 

Now  the  perfection  of  this  work  is  the  principal  "concern"  of 
every  one  who  is  the  subject  of  it.  Paul's  great  desire  was  to  "ap- 
prehend that  for  which  he  was  apprehended  of  Christ  Jesus  ;"  to 
know  him,  and  to  be  wholly  conformed  to  his  image  and  likeness. 
Phil.  iii.  10—12. 

The  prayer  of  David,  however,  need  not  be  confined  to  the  work 
of  grace  in  the  hearts  of  individual  believers,  for  it  will  equally  apply 
to  the  kingdom  of  grace  in  general.  This  also  is  the  "  work  of  his 
own  hands:"  he  has  laid  the  foundation,  and  his  hand  also  shall  finish 


GOD  THE  PORTION  OF  HIS  PEOPLE.  280 

it.  It  is  at  present  imperfect,  and  the  edifice  is  not  complete.  The 
seed  is  sown,  but  the  harvest  is  not  come ;  it  is  sown  on  the  top  of  a 
mountain,  and  it  puts  forth  the  blade  and  the  ear;  but  by  and  by  "  the 
fruit  thereof  shall  shake  like  Lebanon."   Psal.  Ixxii.  16. 

The, perfection  of  this  work  is  also  the  great "  concern  "  of  all  good 
men.  It  is  what  they  pray  for,  and  labour  to  promote.  "  Thy  king- 
dom come  :"  "Let  the  people  praise  thee,  0  Lord;  yea,  let  all  the 
people  praise  thee." 

This  work  has  also  thepromise  of  being  perfected,  for  *'  the  Lord 
will  build  up  Zion,  and  appear  in  his  glory."  David  died  in  the  faith 
of  it,  and  all  the  saints  are  looking  for  its  accomplishment.  Isai.  ix.  7; 
Zech.  iv.  7. 

IL  Observe  the  grounds  on  which  we  are  warranted  to  pray  and 
hope  that  God  will  perfect  the  work  in  which  his  people  are  so  much 
concerned. 

1.  The  perpetuilT/  of  his  mercy ^  warrants  this  expectation. 

"  Having  loved  his  own,  he  loves  them  to  the  end."  God,  in  setting  hid 
love  upon  us  at  first,  did  not  consider  our  worthiness;  therefore  our 
unworthiness  will  not  remove  it,  and  this  is  ground  for  consolation. 
"God  changes  not,  therefore  we  are  not  consumed."  If  his  mercy 
towards  us  endured  while  we  were  strangers,  and  enemies  by  wicked 
works;  much  more  now  we  are  friends,  and  reconciled  through  his 
Son. 

2.  The  nature  of  the  work  itself  gives  us  reason  to  hope  that  it 
will  be  perfected.  It  is  "the  work  of  his  own  hands,"  and  there 
is  a  perfection  which  belongs  to  all  his  works.  "He  is  a  rock,  and 
his  work  is  perfect:"  what  he  sets  his  hand  to,  he  will  not  leave  un- 
finished, nor  suffer  his  purpose  to  be  frustrated.  That  great  work, 
especially,  for  which  all  other  works  are  made,  cannot  fail  of  being 
accomplished. 

Hence  our  encouragement  to  pray  as  David  did;  the  promise,  the 
mercy,  the  faithfulness  of  God,  all  conspire  to  strengthen  our  faith 
and  hope. 

GOD  THE  PORTION  OF  HIS  PEOPLE. 

The  Lord  is  my  portion,  saith  my  soal;  therefore  will  I  hope  in  him. — Lam.  iii.  24. 

The  Lamentations  of  Jeremiah  are  very  plaintive,  and  we  here  see 
the  prophet  weeping,  as  it  were,  over  the  grave  of  Jerusalem.  His 
tears,  however,  are  not  those  of  a  patriot  merely,  but  of  a  man  of  God : 
he  loved  Zion,  and  lamented  her  fall,  and  mourns  over  the  city  of  the 
Lord  of  hosts. 

(1.)  The  prophet  dwells  on  what  had  been  his  distress  on  Zion's 
account,  ver.  I — 18;  showing,  to  his  countrymen  that  he  was  their 
companion  in  tribulation. 

(2.)  He  dwells  on  the  use  which  the  recollection  of  it  was  to  him, 
producing  both  humility  and  hope,  ver.  19 — 21;  and  this  would  teach 
them  what  use  to  make  of  their  own  sorrows. 
VOL.  II. — 37 


>^  Of  TM^ 


2^90  GOD  THE  PORTION  OF  HIS  PEOPLE. 

(3.)  The  prophet  exhibits  many  conciliating  truths,  which  cheered 
him  under  all,  and  might  also  cheer  their  hearts,  ver.  22 — 36. 

Considering  the  desolate  condition  of  Judah  in  her  captivity,  there 
is  wonderful  force  in  the  language  of  the  text.  They  had  lost  their 
privileges,  their  property,  their  liberty,  and  their  friends,  by  the  famine 
and  the  sword;  and  every  earthly  hope  was  utterly  destroyed.  But 
now,  "the  Lord  is  my  portion,  saith  my  soul ;  therefore  will  I  hope  in 
him." 

I.  Explain  what  is  meant  by  a  "  portion." 

In  general  it  signifies  a  part  or  lot,  or  whatever  constitutes  our  hap- 
piness or  well-being  in  the  present  life. 

1.  It  is  put  for  the  allotments  of  Israel  in  the  land  of  Canaan,  which 
are  called  their  portion:  and  David,  in  allusion  to  this,  makes  an  esti- 
mate of  his  religious  privileges,  and  finds  in  them  a  much  richer  in- 
heritance. Psal.  xvi.  5,  6. 

2.  The  term  is  sometimes  applied  to  agreeable  connexions  in  social 
life,  which  form  one  of  the  principal  sources  of  enjoyment  in  the 
present  world.  Eccles.  ix.  9.  Now  God  is  all  this  and  much  more  to 
us,  better  than  corn  and  wine,  better  than  sons  and  daughters,  yea  than 
life  itself.  Psal.  iv.  6,  7;  Ixiii.  3, 

3.  A  cheerful  heart  in  our  various  labours  and  pursuits  in  life,  is 
represented  by  the  wise  man  as  a  highly  valuable  portion.  Eccles.  ii. 
10.  Now  God  is  all  this  to  us:  he  gives  us  joy  and  gladness,  and  be- 
comes himself  our  chief  delight. 

4.  It  is  sometimes  put  for  that  pleasing  interest  we  take  in  all  that 
is  done  and  doing  in  the  world  around  us,  and  hence  the  dead  are  said 
to  have  no  portion  in  all  that  is  done  under  the  sun.  Eccles.  ix.  5,  6. 
But  God  is  the  substitute  of  all  this,  and  is  more  to  us  than  all  that 
can  interest  us  in  the  present  world. 

II.  Inquire  what  is  included  in  our  being  able  to  adopt  the  language 
of  the  text:  "the  Lord  is  my  portion,  saith  my  soul." 

This  appropriating  language  could  never  have  been  used,  had  we 
been  left  under  the  ruins  of  the  fall;  nor  can  it  in  truth  be  used  by 
any,  except  those  who  believe  in  Christ. 

1.  It  supposes  a  Mediator,  and  a  covenant  q/"^r«ce  through  him. 

Man  as  a  sinner  has  no  portion  in  God;  but  being  an  "  enemy 
by  wicked  works,"  he  is  the  object  of  divine  displeasure.  "  But  God 
was  in  Christ,  reconciling  the  world  unto  himself,  not  imputing  their 
trespasses  unto  them."  Now  therefore  he  becomes  the  portion  of  his 
people,  and  enters  into  covenant  with  them  through  the  Mediator, 
saying,  "I  will  be  their  God,  and  they  shall  be  my  people."  Heb. 
viii.  10. 

2.  In  order  to  adopt  the  language  of  the  text  in  truth,  it  is  neces- 
sary that  we  choose  the  Lord  for  oicr  God,  and  relinquish  every  other 
good  for  his  sake.  If  the  world  rules  in  our  hearts,  and  we  are 
under  its  influence,  we  have  no  portion  in  God ;  for  "  where  our  trea- 


MOSES'  INVITATION  TO  HOBAB.  291 

sure  is,  there  will  our  heart  be  also.^'  We  must "  count  all  things  but 
loss  for  Christ,"  must  love  him  better  than  all  created  good,  and  even 
life  itself. 

III.  Consider  some  of  the  peculiar  properties  of  this  portion. 

1.  Its  fulness.  He  that  possesses  this,  inherits  all  things.  This 
wras  the  consolation  of  Levi,  Deut.  x.  9;  and  it  was  the  glory  of 
Joseph's  portion,  that  it  included  the  good-will  of  him  that  dwelt  in 
the  bush:  xxxiii.  16.  The  first-born  of  Israel  had  a  double  portion^ 
and  all  believers,  who  are  God's  first-born,  have  the  same.  Rom.  viii. 
17.  There  is  enough  in  God  to  meet  and  satisfy  all  the  wants  of  an 
immortal  soul,  and  he  hath  so  formed  us  that  nothing  but  himself  can 
fill  and  satisfy  us.  Psal.  cvii.  9.  There  is  so  much  in  this  portion  as 
to  leave  no  room  for  monopoly,  any  more  than  for  the  sun  or  the  ocean 
whose  fulness  is  not  diminished  by  difiusion. 

2.  Its  security.  Nothing  on  earth  is  secure:  "riches  make  them^ 
selves  wings  and  fly  away."  Adversity  may  destroy  all  our  hopes, 
and  death  will  take  us  from  them;  but  if  our  portion  be  in  God,  our 
treasure  is  safe,  and  no  changes  in  this  evil  world  can  affect  it.  Matt, 
vi.  20;  Col.  iii.  3. 

3.  Its  duration.  The  great  defect  in  all  earthly  good  is,  that  at 
best  it  is  only  transitory,  and  soon  vanishes  away.  We  therefore  need 
a  portion  that  is  commensurate  with  the  whole  of  our  existence,  and 
God  himself  alone  is  that  portion. 

IV.  The  adaptation  of  this  to  support  and  comfort  us  under  all  the 
ills  of  the  present  life :  ^'therefore  will  I  hope  in  him." 

In  various  instances  we  can  derive  but  little  hope  from  any  other 
quarter:  but  if  the  Lord  be  our  portion,  we  may  indeed  hope  in  him. 

It  was  this  hope  which  preserved  the  church  in  captivity,  and  it 
will  preserve  us  from  despondency,  under  the  most  distressing  cir- 
cumstances. Psal.  xlii.  5.  It  will  sustain  us  in  the  absence  of  all 
created  good.  Hab.  iii.  17,  18.  Under  the  loss  of  our  dearest  friends 
and  connexions.  Job  i.  21 ;  Psal.  xviii.  46.  Even  under  those  dis- 
tresses which  come  upon  us  for  our  sins.  Jonah  ii.  4.  And  in  the 
prospect  of  death  itself.  2  Cor.  v.  1. 


MOSES'  INVITATION  TO  HOBAB. 

And  Moses  said  unto  Hobab,  the  son  of  Raguel  the  Midianite,  Moses'  father-in-law. 
We  are  journeying  unto  the  place  of  which  the  Lord  said,  I  will  give  it  you.  Come 
thou  with  us,  and  we  will  do  thee  good;  for  the  Lord  hath  spoken  good  concerning 
Israel. — Numbers  x,  29. 

HoBAB,  the  father-in-law  of  Moses,  appears  to  have  been  of  the 
family  of  Abraham,  and  to  have  acknowledged  the  God  of  Abraham 
and  of  Israel.  He  had  been  with  the  tribes  to  mount  Sinai,  and  now 
purposed  to  return  home  to  the  wilderness  of  Kadesb. 


292  MOSEs'  INVITATION  TO  HOBAB. 

(1.)  Observe,  Moses  gives  Hobab  a  kind  hivitation  to  cast  in  his 
lot  with  the  people  of  Israel,  promising  to  "do  him  good;"  and  pro- 
bably this  was  intended  as  a  recompense  for  his  past  services.  Exod. 
xviii. 

(2.)  Moses  reminds  him  on  what  grounds  ih^y  had  to  expect  good 
ihings.  We  are  not  going,  as  if  he  had  said,  on  an  uncertainty,  after 
we  know  not  what,  nor  yet  like  marauders  for  the  sake  of  plunder; 
but  "  we  are  journeying  to  the  place  which  the  Lord  hath  promised, 
and  the  Lord  hath  spoken  good  concerning  Israel." 

(3.)  Hobab's  objection  to  ac,company  Israel,  yer.  30,  rose  from  an 
attachment  to  his  country  and  his  kindred,  and  not,  we  should  pre- 
sume, from  any  love  to  idols,  though  his  conduct  in  this  instance  too 
much  resembles  that  of  Orpah,  instead  of  Ruth:  Ch.  i.  14 — 16. 

(4.)  Moses  renews  the  invitation,  and  also  adds  an  entreaty  that 
he  would  not  leave  him.  He  likewise  pleads  that  Hobab  might  serve 
Israel  in  a  way  that  would  redound  to  his  honour  and  happiness, 
yer.  31. 

(5.)  He  also  renews  h\s  former  assurances,  and  promises  that  he 
should  fare  as  they  did,  ver.  32.  We  are  not  told  what  was  the  result^ 
but  it  may  be  hoped  that  Hobab  was  persuaded  at  length  to  go,  for  we 
afterwards  find  that  some  of  his  posterity  were  with  Israel  in  Canaan. 
Judges  i.  J6. 

In  this  simple  narrative  there  are  some  things  applicable  to  our- 
selves. We  have  indeed  no  such  country  to  go  to  as  Israel  had,  but 
"we  have  a  better  country,  even  a  heavenly"  one,  of  which  Canaan 
was  a  kind  of  type;  and  we  are  on  a  journey  towards  it  as  well  as 
they.  Like  Moses,  we  do  not  wish  to  go  alone,  nor  to  have  the  good 
land  to  ourselves ;  but  would  gladly  have  others  to  go  with  us,  and 
partake  of  all  the  good  things  which  the  Lord  hath  promised  to  his 
people.  We  also  have  authority  to  invite  others  to  .go  with  us.— 
f^  The  Spirit  and  the  bride  say.  Come,  and  whosoever  will,  let  him 
pome." 

Let  us  therefore  address  the  invitation  of  Moses  to  such  as  have  not 
yet  set  out  for  the  heavenly  Canaan,  and  who  may  still  be  hesitating 
on  the  subject. 

Some  of  you  have  seen  those  of  your  kindred  and  acquaintance 
setting  out  for  the  heavenly  world :  you  have  seen  them  forsake  the 
pleasures  of  sin,  which  are  but  for  a  season,  in  the  hope  of  eternal  life ; 
and  what  do  you  say  ?  Will  you  go  with  us,  and  cast  in  your  lot  with 
the  people  of  God? 

I.  Consider  some  of  the  good  ihings  which  the  Lord  has  promised 
to  his  people,  and  of  which  you  are  invited  to  partake. 

It  is  almost  needless  to  say,  that  these  good  things  do  not  relate  to 
the  present  world.  If  they  did,  many  would  be  willing  to  go,  who 
now  are  not  inclined.  The  blessings  we  seek  are  as  far  superior  to  any 
of  these,  as  the  fruits  of  Canaan  were  to  the  briers  of  the  wilderness. 
All  things  here  are  mixed  with  sorrow,  but  those  in  prospect  are  with- 


293 

out  alloy.  The  best  of  earthly  blessings  are  given  sparingly,  but  the 
good  we  seek  is  unbounded.  "The  things  that  are  seen  are  temporal, 
but  the  things  that  are  not  seen  are  eternal." 

Again :  though  the  good  things  promised  to  us  do  not  relate  to  the 
present  world,  yet  tieilher  are  they  vjholly  confined  to  another 
worlds  and  you  will  not  have  to  wait  till  death  before  you  enjoy  them. 
"  Godliness  has  the  promise  of  the  life  that  now  is,  and  also  of  that 
which  is  to  come."  Israel  had  their  cloudy  pillar  by  day,  and  the 
shining  of  a  flaming  fire  by  night,  and  upon  all  the  glory  was  there  a 
defence.  They  also  had  their  manna  in  the  wilderness,  and  so  have 
we,  even  that  living  bread  which  came  down  from  heaven.  Real 
Christians  have  their  good  things  in  this  life,  the  pardon  of  sin,  and 
peace  with  God.  Even  now  are  they  "  the  sons  of  God;  though  it 
doth  not  yei  appear  what  they  shall  be."  A  special  providence  at- 
tends them  through  life,  "  all  things  work  together  for  their  good," 
and  Christ  is  in  them  "the  hope  of  glory,"  "Come  thoq  with  us,  and 
we  will  do  thee  good." 

II.  Inquire  what  answer  you  will  give  to  this  invitation. 

You  must  give  some  answer,  you  cannot  be  neutral:  "choose  ye 
this  day  whom  you  will  serve." 

1.  Some  have  given  a  direct  negative,  like  the  first  reply  of  Hobab: 
"  I  will  not  go."  Some,  like  Ephraim,  are  joined  to  idols,  and  can- 
not give  them  up:  but  is  this  your  answer?  If  it  be,  you  must  perish 
in  the  wilderness. 

2.  Some  have  been  in  suspense,  scarcely  knowing  what  answer  to 
give.  They  would  like  to  go  to  Canaan,  but  do  not  like  the  perils 
of  the  wilderness.  After  the  example  of  Orpah  they  have  turned 
back  with  reluctance,  to  their  country  and  their  gods;  or  like  Esau, 
have  sold  their  birthright  for  a  mess  of  pottage. 

3.  A  few  are  desirous  of  going,  but  do  not  know  the  way,  or  fear 
they  should  be  wrong.  John  xiv.  5,  6.  Inquire,  then,  "the  way  to 
Zion  with  your  faces  thitherward;"  "stand  in  the  way  and  see,  and 
ask  for  the  good  old  paths ;"  "  go  thy  way  forth  by  the  footsteps  of 
the  flock."  Jer.  vi.  16;  1.  4,  5;  Cant.  i.  7,  8.  There  is  not  a  patriarch, 
nor  a  prophet,  nor  an  apostle,  nor  a  real  Christian  any  where,  but  he 
ean  tell  you  the  way. 

4.  Some  are  willing  to  go,  but  have  not  counted  the  cost.  Such  was 
the  case  with  many  of  our  Lord's  followers,  who  set  out,  but  turned 
back,  and  "  walked  no  more  with  him."  John  vi.  66. 

5.  There  are  a  few  who  have  resolved  to  go,  in  the  strength  of  the 
Lord  God.  Like  Ruth,  nothing  shall  hinder  them;  and  like  Paul, 
they  "count  all  things  but  loss  for  the  excellency  of  the  knowledge 
of  Christ  Jesus  our  Lord."  Ruth  i.  16;  Heb.  xi.  25,  26. 

III.  Observe  what  is  included  in  a  cordial  acceptance  of  the  invi^- 
tation. 

If  you  journey  to  the  heavenly  Canaan,  it  must  include  at  least 
three  things: — 


294  THE  TRIUMPHANT  ASCENSION  OF  CHRIST. 

1.  That  you  take  the  God  of  Israel  for  your  God,  leaving  all  your 
idols,  and  cleaving  alone  to  him.  Can  you  then  forsake  all  for 
Christ's  sake? 

2.  That  you  choose  the  people  of  God  for  your  companions,  and  es- 
teem them  as  the  excellent  of  the  earth.  Shall  you  then  be  willing 
to  cast  in  your  lot  with  them,  and  to  fare  as  they  fare?  If  you  go  to 
Canaan,  you  must  follow  the  camp. 

3.  That  you  devote  yourself  unreservedly  to  the  service  of  God; 
you  must  take  his  yoke  upon  you,  and  count  it  a  blessing  to  wear  it. 
«  This  is  the  love  of  God,  that  we  keep  his  commandments,  and  his 
commandments  are  not  grievous."  1  John  v.  3. 


THE  TRIUMPHANT  ASCENSION  OF  CHRIST. 

Thou  hast  ascended  on  high,  thou  hast  led  captivity  captive;  thou  hast  received  gifts 
for  men,  yea,  for  the  rebellious  also,  that  the  Lord  God  might  dwell  among  them. 
— Psalm  Ixviii.  18. 

The  kingdom  of  Israel,  which  had  been  greatly  agitated  and  dis- 
tressed, during  the  government  of  the  judges  and  the  reign  of  Saul, 
was  established  in  the  hands  of  David,  who  subdued  his  enemies  round 
about.  In  a  time  of  great  tranquillity  the  ark  is  carried  up  to  mount 
Zion,  where  God  fixes  the  seat  of  worship,  and  dwells  among  his 
people.  All  this  is  regarded  as  the  ascension  of  a  mighty  conqueror, 
who  now  returns  with  the  spoils  of  victory,  to  distribute  them  amongst 
his  friends.  In  this  light  also  the  ascension  of  Christ  is  considered, 
and  an  apostle  understands  the  text  as  a  symbolical  prediction  of  that 
great  event.  Ephes.  iv.  8. 

I.  The  ascension  of  Christ  is  represented  as  the  result  of  a  glorious 
victory,  obtained  over  the  powers  of  darkness. 

"  Thou  hast  led  captivity  captive,'^  made  captives  of  those  who  had 
taken  us  captive.  The  entry  of  Cyrus  into  Babylon  bore  a  distant 
resemblance  to  this,  when  he  "proclaimed  liberty  to  the  captives, 
and  the  opening  of  the  prison  to  ihem  that  are  bound;"  though  in  a 
superior  sense  it  is  applicable  to  the  Saviour.  Isai.  Ixi.  1. 

The  grand  enemy  by  whom  we  were  led  captive  is  Satan,  and  the 
chain  by  which  we  are  bound  is  our  own  sin.  Herein  all  his  power 
lies;  if  this  be  broken,  our  liberty  is  at  once  obtained.  If  there  were 
no  iniquity  in  Jacob,  tlie  enemy  could  have  no  influence  over  him. 

By  means  of  the  original  apostacy,  Satan  has  caused  even  God  to 
become  our  enemy,  and  to  pass  upon  us  the  sentence  of  death  and 
condemnation.  .  Satan  now  has  the  power  of  death;  and  the  sinner 
being  held  and  bound  by  the  sentence  of  the  law,  the  captive  is  se- 
cure, and  will  soon  become  his  prey. 

But  thanks  be  to  God,  by  the  blood  of  atonement  we  are  made 
free;  the  ransom  price  is  paid,  and  the  lawful  captive  is  delivered. 
Hence  also  death  itself  is  ours,  and  all  is  made  subservient  to  them 


THE  TRIUMPHANT  ASCENSION  OF  CHRIST.  295 

that  believe.  The  weakest  Christian  may  now  triumph,  and  the  lame 
may  take  the  prey.  "  Christ  has  led  captivity  captive,"  and  dragged 
his  enemies  at  his  chariot  wheels.  He  not  only  "spoiled  principali- 
ties and  powers,"  but  '*  made  a  show  of  them  openly,  triumphing 
over  them  in  his  cross,"  and  much  more  in  his  ascension  to  glory. 
Col.  ii.  15. 

II.  When  Christ  ascended,  he  is  represented  as  dividing  among  his 
faithful  subjects  the  spoils  of  victory. 

"Thou  hast  received  gifts  for  men,"  even  as  David  made  presents 
to  his  friends  when  he  ascended  the  throne  of  Israel.  All  our  pri- 
vileges and  blessings,  both  temporal  and  spiritual,  are  the  gift  of 
Christ.  Religious  ordinances,  means  of  grace,  a  standing  ministry, 
together  with  the  hopes  and  promises  of  eternal  life,  are  given  in  con- 
sequence of  his  ascension  to  the  right  hand  of  God. 

Of  this  there  was  an  eminent  instance  in  the  outpouring  of  the 
Spirit  on  the  day  of  pentecost,  when  such  a  profusion  of  gifts  was 
bestowed  on  the  apostles,  the  benefit  of  which  we  enjoy  to  the  pre- 
sent day. 

The  gifts  which  Christ  thus  "  gave  "  unto  men,  he  first  of  all  "  re- 
ceived;" they  are  the  spoils  which  he  took  from  the  enemy,  and 
afterwards  rendered  subservient  to  the  purposes  of  his  own  glory. 
Ephes.  iv.  11,  12. 

There  is  much  grace  in  all  this,  for  the  blessings  are  given  to  "the 
rebellious,"  even  to  those  who  had  joined  the  cause  of  Satan.  It  is 
not  usual  to  divide  the  spoil  amongst  enemies,  yet  Christ  did  this, 
and  even  many  of  his  murderers  were  made  partakers. 

HI.  The  issue  of  all  this,  a  state  of  settled  peace. 

"The  Lord  God  now  dwells  among  them,"  even  among  those  who 
had  been  "  rebellious,"  turning  his  enemies  into  friends,  and  recon- 
ciling them  fully  unto  himself,  "  through  the  redemption  which  is  in 
Christ  Jesus." 

He  now  dwells  amongst  us  by  his  word  and  ordinances,  making 
his  church,  and  every  individual  believer,  his  habitation  through  the 
Spirit.  His  dwelling  with  us  also  denotes  a  state  of  friend- 

ship, and  of  holy  intercourse.  He  takes  up  his  abode  with  us  that 
he  may  supply  all  our  wants,  and  enrich  us  with  his  own  fulness. 
It  is  not  a  transient  visit,  like  that  of  a  wayfaring  man  who  tarries 
only  for  a  night,  but  a  permanent  and  lasting  abode.  "He  will  dwell 
in  us,  and  walk  in  us,  that  we  may  be  his  people,  and  that  he  may  be 
our  God."  2  Cor.  vi.  16. 

All  this  is  in  consequence  of  the  triumphant  ascension  of  Christ, 
after  having  defeated  the  powers  of  darkness.  When  sin  entered  into 
the  world,  God  left  it  as  a  desolate  heritage;  but  now  a  way  is  opened 
for  his  return,  and  dwelling  again  with  mart  upon  the  earth. 

(1.)  Let  us  consider  how  much  the  means  of  grace,  and  all  other 
blessings  are  endeared  to  us,  by  their  being  the  purchase  of  Christ's 
blood. 


296  DISTINGUISHED  NATURE  OF  EVANGELICAL  TRUTH. 

(2.)  If  God  dwells  among  his  people,  let  us  make  his  church  our 
home,  and  dwell  there  all  the  days  of  our  life. 

(3.)  As  Christ  overcame  all  his  enemies,  so  shall  his  people  over- 
come theirs,  and  then  ascend  to  glory  as  he  did. 


DISTINGUISHED  NATURE  OF  EVANGELICAL  TRUTH. 

But  ye  have  not  so  learned  Christ,  if  so  be  that  ye  have  heard  him,  and  have  been 
taught  by  him,  as  the  truth  is  in  Jesus. — Ephesians  iv.  20,  21. 

Paul  once  had  a  most  affecting  interview,  and  tender  parting,  with 
the  elders  of  the  church  of  Ephesus.  Acts  xx.  37.  Some  time  after 
this  he  addressed  to  them  this  epistle,  in  which  he  discovers  the  most 
aflfectionate  concern  for  their  welfare.  They  had  heard  the  gospel 
from  some  others  of  the  apostles,  as  well  as  from  Paul;  and  now  he 
reminds  them  what  it  is  to  be  truly  taught  of  God. 

I.  We  have  here  a  brief  description  of  the  true  gospel :  it  is  "  the 
truth  as  it  is  in  Jesus." 

1.  Observe  the  relation  ubhich  all  divine  truth  hears  to  Jesus. 

It  is  "in  him:"  he  is  the  centre  of  it,  and  every  thing  in  the  gos- 
pel relates  to  the  mediation  of  Christ.  Does  it  make  known  to  us 
the  character  of  God  ?  It  is  in  the  face  of  Jesus  that  his  real  charac- 
ter is  seen;  it  is  in  him,  in  his  cross,  we  learn  the  glory  of  God's 
moral  government;  his  obedience  and  death  afford  the  brightest  dis- 
play of  it.  2  Cor.  iv.  6.  Does  it  teach  us  the^evil  of  sin?  It  is  in 
the  cross  of  Christ  that  we  behold  it  in  the  most  affecting  light. 
Does  the  word  of  truth  proclaim  mercy  and  forgiveness,  the  hope  of 
eternal  life,  and  a  glorious  resurrection?  It  is  all  in  Jesus,  and  cen- 
tres alone  in  him.  He  is  our  life  in  this  world,  and  in  that  which  is 
to  come.  All  practical  religion  finds  its  motives  in  him:  here 

the  love  of  Christ  is  all  in  all.  That  doctrine,  and  those  morals, 
where  Christ  is  left  out,  or  but  lightly  regarded,  are  any  thing  but 
the  gospel.  Abstractly  considered,  the  statement  may  be  true,  but  it 
is  not  the  truth  "as  it  is  in  Jesus;"  it  is  another  gospel,  and  not  the 
gospel  which  Paul  preached. 

2.  The  peculiar  qualities  of  it,  as  distinguished  from  all  other  truth: 
"it  is  in  Jesus. '^  There  may  be  truth  which  is  not  in  Jesus, 
and  which  does  not  immediately  relate  to  the  great  work  of  redemp- 
tion; but  if  so,  it  is  no  part  of  the  gospel.  It  is  mere  human  wisdom, 
and  not  the  wisdom  of  God.  The  wisdom  of  men  is  concerned  with 
mere  worldly  interests,  or  scientific  researches;  but  the  wisdom  that 
is  from  above  is  imparted  by  the  Holy  Spirit.  1  Cor.  ii.  4 — 14.  The 
one  is  the  wisdom  of  the  heart,  the  other  is  merely  speculative;  the 
one  has  a  divine  savour,  the  other  is  dry  and  uninteresting;  the  one 
humbles,  the  other  puffeth  up.  The  truth  "as  it  is  in  Jesus" 
is  the  proper  subject  of  the  Christian  viinistnjy  and  the  immediate  ob- 


DISTINGUISHED  NA.TURE  OF  EVANGELICAL  TRUTH.  29^ 

ject  of  faith.  So  far  as  any  one  deals  in  this  kind  of  truth,  he  has  to 
do  with  the  gospel;  but  so  far  as  other  kinds  of  truth  are  substituted 
in  its  stead,  the  "  cross  of  Christ  is  made  of  none  effect."  And  so  fai" 
as  we  receive  what  is  foreign  from  the  gospel,  our  faith  stands  in  the 
wisdom  of  men:  but  in  proportion  as  we  receive  the  truth,  simply  as 
it  is  in  Jesus,  it  stands  in  the  power  of  God.   1  Cor.  ii.  4,  5. 

3.  The  purity  of  evangelical  truth,  as  unmixed  with  any  error. 
If  we  learn  truth  itself  from  men  merely,  it  cannot  fail  to  be 
debased  wnth  some  degree  of  error.  All  men,  however  wise  or  holy, 
are  liable  to  mistake.  Ministers  and  teachers  are  no  farther  useful 
than  as  they  direct  the  eye  to  Jesus :  if  we  stop  short  of  this,  truth 
itself  will  have  no  good  effect.  We  are  allowed  indeed  to  learn  one 
of  another,  so  far  as  we  follow  Christ;  but  still  he  must  be  our  prophet, 
and  our  guide.  We  must  draw  from  the  fountain  head,  and  learn  of 
him,  who  alone  is  full  of  grace  and  truth.  Matt.  xvii.  5. 

II.  We  have  the  true  manner  of  receiving  the  gospel :  it  is  to  "  hear 
and  learn  of  Jesus.'' 

There  is  a  very  natural  gradation  in  the  text;  l^earing,  and  being 
taught  by  him;  as  it  is  said  of  all  that  come  to  Christ,  that  "they  have 
heard  and  learned  of  the  Father."  John  vi.  45.  We  must  "hear"  in 
order  to  "  learn,"  for  "  faith  comes  by  hearing;"  and  we  cannot  expect 
to  learn,  without  the  means  of  being  taught.  But  many  have  heard, 
and  heard  in  vain;  they  have  heard,  but  they  have  not  been  "taught," 
and  so  have  "learned  "  nothing. 

The  teaching  mentioned  in  the  text  is  inward  and  effectual,  by  the 
Holy  Spirit,  according  to  what  our  Lord  said  to  Simon  Peter;  "Flesh 
and  blood  hath  not  revealed  it  unto  thee,  but  my  Father  who  is  in 
heaven."  Matt.  xi.  25;  xvi.  17. 

The  anointing  which  believers  receive  from  God,  teaches  them  all 
things,  even  their  need  of  teaching,  and  the  adaptedness  of  the  gospel 
especially  to  their  lost  condition.  Those  who  have  been  taught  the 
truth  in  this  way  have  the  witness  in  themselves,  that  the  gospel  is 
indeed  of  God,  and  they  will  not  easily  part  with  it.  1  John  ii.  19, 
20;  John  vi.  ^^. 

Such  teaching  is  accompanied  with  a  resignation  of  ourselves  to  the 
Lord  to  be  taught  by  him;  to  sit  at  his  feet,  like  Mary,  and  receive 
the  word  from  his  lips. 

III.  The  evidence  of  our  having  been  thus  taught  it,  is  its  holy 
efficacy. 

1.  There  is  a  manner  of  learning  Christ  that  is  peculiar  to  those 
who  are  taught  of  God.  Ye  have  not  "so  learned  him,"  says  the 
apostle;  not  "so,"  as  to  continue  unsanctified  and  unholy.  The  gospel 
found  the  Ephesians  walking  as  other  gentiles  walked,  in  the  vanity 
of  their  minds,  estranged  from  God,  and  given  up  to  work  iniquity, 
ver.  17 — 19.  But  having  been  taught  the  truth  as  it  is  in  Jesus,  they 
VOL.  II. — 38 


29S  BOAZ  AND  THE   REAPERS. 

now  put  off  all  these,  and  put  on  Christ,  by  a  practical  conformity  to 
him,  ver.  22 — 25. 

2.  If  we  have  not  thus  learned  Christ,  we  have  not  been  taught 
of  him.  If  in  possession  of  some  truth,  it  is  not  "  the  truth  as  it  is 
in  Jesus;"  it  is  either  some  false  gospel,  or  a  mere  speculative  ac- 
quaintance with  the  true.  We  have  had  our  religion  from  some  other 
quarter,  and  not  from  Christ. 


BOAZ  AND  THE  REAPERS. 

And  behold,  Boaz  came  from  Bethlehem,  and  said  unto  the  reapers,  The  Lord  be 
with  you.     And  tliey  answered  him,  The  Lord  bless  thee. — Ruth  ii,  4. 

In  addition  to  the  joy  so  generally  occasioned  by  the  harvest  season, 
it  seems  to  have  been  the  custom  of  the  ancient  Israelites  to  offer  con- 
gratulations to  those  who  entered  the  field  of  labour,  saying  as  they 
passed  by,  "The  blessing  of  the  Lord  be  upon  you;  we  bless  you  in 
the  name  of  the  Lord."  Psal.  cxxix.  7,8.  The  text  presents  us  with 
an  instance  of  the  kind,  well  deserving  our  serious  attention. 

I.  Observe  the  salutation  of  Boaz:  ^'The  Lord  be  with  you," 

1.  It  is  expressive  of  the  piety  of  Boaz,  diudi  shows  that  he  was  ac- 
customed to  carry  a  savour  of  religion  into  the  ordinary  occupations 
of  life.  In  a  corrupt  age  such  language  might  be  deemed  improper, 
and  hypocrites  may  also  have  brought  it  into  contempt;  but  wherever 
spiritual-mindedness  prevails  in  an  eminent  degree,  such  forms  of 
speech  may  be  expected  to  become  familiar.  The  time  will  arrive 
when  "  holiness  unto  the  Lord  shall  be  upon  the  bells  of  the  horses, 
and  upon  every  pot  in  Jerusalem  and  in  Judah."  Zech.  xiv.  20,  21. 
And  in  proportion  as  we  cultivate  the  spirit  of  true  religion,  it  will 
pervade  all  our  secular  concerns,  and  give  a  relish  to  every  enjoyment 
of  life.  Prov.  vi.  22. 

2.  The  salutation  of  Boaz  exemplifies  his  prudence  and  charity,  as 
well  as  his  piety.  It  shows  that  he  chose  for  his  servants  such 
as  feared  God;  and  to  such  he  could  with  propriety  address  the  lan- 
guage of  the  text.  It  is  a  great  happiness  to  have  about  us  those  who 
are  of  the  household  of  faith,  in  whom  we  can  place  a  degree  of  confi- 
dence, and  regard  with  complacency  and  satisfaction.  A  family  which 
comprises  irreligious  characters  will  either  become  a  scene  of  confusion, 
or  the  interests  of  religion  must  be  sacrificed  in  some  form  or  other  to 
preserve  its  tranquillity.  Our  eyes  ought  to  be  upon  the  faithful  of  the 
land,  that  they  may  dwell  with  us;  and  upon  such  as  walk  in  a  perfect 
way, that  they  may  serve  us;  and  then  we  may  expect  to  have  •*  a  ha- 
bitation for  God."  Psal.  ci.  6,  7. 

3.  The  courtesy  and  kindness  of  Boaz  towards  his  servants,  is  also 
worthy  of  attention.  Though  he  was  their  superior,  there  is  nothing 
haughty  or  overbearing  in  his  deportment;  he  did  not  come  among 
them  for  the  purpose  of  finding  fault,  but  to  offer  with  amiable  con- 
descension his  gratulations.     Though  the  reapers  were  his  servants, 


BOAZ  AND  THE  REAPERS.  299 

they  were  also  the  Lord's  freemen,  and  he  regards  them  accordingly. 
Such  a  master  gives  a  striking  illustration  of  the  apostle's  precept,  and 
is  worthy  of  double  honour.  Ephes.  vi.  9;  Col.  iv.  1. 

4.  The  appropriateness  of  his  salutation;  "The  Lord  be  with  you." 
It  included  every  temporal  good;  he  wished  them  health  and 
strength  for  labour;  but  chiefly  that  they  might  be  favoured  with  the 
divine  presence.  This  would  "sweeten  all  their  toil,  and  fill  their 
hearts  with  joy  and  gladness."  Eccles.  ix.  7.  And  as  the}'-  were  poor 
men,  labouring  in  the  field  of  another,  the  presence  of  God  would  be 
more  to  them,  than  if  the  harvest  had  been  all  their  own.  Psal.  iv.  6, 7, 

II.  The  answer  of  the  reapers  to  this  kind  salutation :  they  said 
•*^  The  Lord  bless  thee." 

1.  Observe,  when  great  men  are  also  good  men,  and  generous  as 
well  as  just,  they  are  not  only  entitled  to,  but  generally  receive, 
the  blessing  of  those  about  them.  It  is  desirable  to  see 
such  men  prosper,  for  when  they  are  blessed  they  become  a  bless- 
ing. Prov.  xi.  10.  The  reapers  employed  by  Boaz  did  not  envy, 
their  master's  wealth,  but  wished  him  to  increase  more  and  more. 
3  John  2. 

2.  We  see  in  this  instance  that  nothing  is  lost  by  kindness. 

The  Welshes  of  Boaz  were  returned  with  the  utmost  cordiality,  and 
with  the  same  expression  of  pious  sincerity;  love  begets  love  in  re- 
turn. Let  a  man  be  mindful  of  nobody  but  himself,  and  nobody  will 
be  mindful  of  him.  "  What  a  man  soweth,  that  shall  he  also  reap," 
even  in  this  life. 

3.  The  blessing  desired  by  the  reapers  was  equally  appropriate  with 
that  which  Boaz  wished  them  to  enjoy.  His  salutation  was, 
"The  Lord  be  with  you;"  and  theirs,  "The  Lord  bless  thee." 
They  returned  him  as  good  as  he  sent,  and  wished  him  all  prosperity, 
especially  that  the  blessing  of  the  Lord  might  attend  all  that  he  posr- 
sessed.  To  enjoy  "the  good  will  of  him  that  dwelt  in  the  bush^" 
was  to  have  Joseph's  portion,  and  the  blessing  that  Jabez  so  ardently 
desired.  To  have  the  divine  blessing  with  what  we  possess,  whether 
it  be  little  or  much,  is  to  have  a  portion  unmixed  with  worldly  sor- 
row. Prov.  X.  22. 

(1.)  Let  the  joyful  season  of  harvest  encourage  us  to  labour  much 
for  God,  knowing  that  "  he  who  soweth  to  the  Spirit,  shall  of  the 
Spirit  reap  life  everlasting."  Gal.  vi.  S,  9. 

(2.)  Let  the  prospect  of  the  final  harvest  gladden  the  hearts  of  such 
as  love  God,  and  labour  in  his  cause.  "  Those  who  now  sow  in  tearSo 
shall  hereafter  reap  in  joy."  Psal.  cxxvi.  5,  6. 


(     300     ) 


VISION  OF  THE  HOLY  WATERS. 

Afterward  he  bro«fflitme  again  unto  the  door  of  the  house ;  and  behold,  waters  issued 
oat  from  under  the  threshold  of  the  house  eastward;  for  the  foie  front  of  the  house 
stood  toward  the  east,  and  the  waters  came  down  from  under,  from  the  right  side 
of  the  house,  at  the  south  side  of  the  altar. — Ezekiel  xlvii.  1. 

Great  obscurity  attends  many  parts  of  this  book,  which  is  chiefly 
delivered  in  figurative  language ;  but  the  words  of  the  text  are  not  so 
difficult  to  interpret.  The  city  and  temple  which  the  prophet  saw 
in  vision,  are  doubtless  both  figurative,  and  refer  to  times  yet  to 
come.  There  is  also  a  great  resemblance  between  this  part  of  Eze- 
kiel's  prophecy,  and  the  vision  which  John  saw  in  the  Revelation ;" 
and  by  comparing  it  with  that,  we  may  be  better  able  to  understand 
it.  The  vision  of  John  is  evidently  described  in  language  borrowed 
from  Ezekiel. 

(1.)  Ezekiel  speaks  of  a  man  with  a  measuring  reed,  taking  the 
dimensions  of  the  temple  and  the  city,  xl.  3:  John  also  gives  a  similar 
description.  Rev.  xxi.  5. 

(2.)  The  prophet  beheld  a  city  with  gates  towards  the  four  winds 
x>f  heaven;  and  that  which  the  apostle  saw  was  four-square,  and  called 
the  new  Jerusalem.  Rev,  xxi.  16. 

(3.)  In  Ezekiel's  city  there  is  a  pure  river  of  living  water,  flowing 
■in  every  direction;  and  it  is  the  same  in  the  vision  of  John.  Rev. 
xxii.  1. 

(4.)  This  river  is  described  in  the  text  as  issuing  from  the  temple 
.^ear  the  altar;  and  the  w^aters  which  John  saw,  proceeded  from  the 
throne  of  God  and  the  Lamb. 

(5.)  Here  were  trees  growing  on  the  banks  of  the  river,  fit  for  food 
■and  medicine,  ver.  7,  12:  and  so  there  are  in  the  vision  of  John. 
Rev.  xxii.  2. 

It  seems,  however,  that  these  two  visions  do  not  refer  to  the  same 
period.  It  is  the  same  city  beheld  by  both  the  holy  prophets,  but  in 
;the  vision  of  John  it  appears  in  a  more  advanced  state,  for  there  was 
no  temple  therein.  Rev.  xxi.  22.  John's  vision  is  descriptive  of  the 
xjhurch  in  its  ultimate  and  glorified  state,  but  EzekiePs  is  descriptive 
of  the  church  in  the  latter  day;  and  the  flowing  of  the  waters  denotes 
the  progress  of  the  gospel  in  the  earth. 

I.  Consider  the  text  as  descriptive  of  the  nature  and  salutary  effects 
,of  the  gospel. 

1.  The  gospel  of  the  grace  of  God  is  with  great  propriety  com- 
pared to  waters,  the  waters  of  a  river;  and  the  church  to  a  "city  that 
is  watered  by  a  river."  Psal.  xlvi.  4.  This  river  is  called  the  "  water 
of  life,"  a  fountain  issuing  from  the  house  of  the  Lord,  and  from  the 
holy  city,  to  denote  its  reviving  and  fructifying  nature.  Joel  iii.  18; 
Zech.  xiv.  8.  The  apostle  speaks  of  it  as  a  stream  that  was 

flowing,  and  prays  that  it  may  have  free  course,  and  be  glorified.    Our 
Lord  describes  it  as  a  "  well  of  water,  springing  up  to  everlasting 


VISION  OF  THE  HOLY  WATERS.  301 

life."  This  life-diffusing  stream  has  long  since  refreshed  our  desert, 
and  still  revives  us,  till  at  last  it  shall  issue  in  and  bear  us  to  the 
ocean  of  eternity. 

2.  The  waters  originated  in  the  temple,  near  the  altar,  proceeding 
*^out  of  the  throne  of  God  and  of  the  Lamb."  Rev.  xxii.  1.  The 
temple  was  the  throne  of  God,  where  he  sat  upon  the  mercy-seat, 
to  commune  with  the  people  of  Israel.  God,  in  connexion  with 
the  Mediator,  becomes  the  source  of  all  our  mercies,  and  from  the 
altar  flows  our  pardon  and  our  peace.  "The  throne  of  God  and  the 
Lamb  "  is  the  origin  of  all  our  bliss,  in  this  world  and  that  which 
is  to  come.  Rev.  vii.  17. 

3.  The  progress  of  these  holy  waters  is  represented  as  gradual; 
the  beginning  is  small,  but  the  latter  end  is  great.  Such  also  has 
been  the  progress  of  the  gospel  in  the  world,  and  in  the  mind  of 
individual  believers.  During  the  first  ages  of  the  church,  the  waters 
were  only  to  the  ankles;  in  the  prophetic  age  to  the  knees,  and 
to  the  loins;  but  in  the  gospel  day  it  heeomes  a  river  to  swim 
in,  a  river  that  cannot  be  passed  over,  ver  3 — 5.  The 
same  also  is  the  progress  of  truth  in  the  hearts  of  individuals  ; 
the  farther  we  go,  the  more  it  improves  upon  us,  and  it  is  §,ood 
to  go  along  with  the  stream.  Those  who  understand  the  least  of 
gospel  truth  obtain  life  by  it,  and  those  who  imbibe  more  of  it 
have  life  more  abundantly;  but  none  can  fully  comprehend  it,  for 
it  is  a  river  that  cannot  be  passed  over. 

4.  The  blessed  effects  of  these  waters  are  such,  that  so  far  as  they 
have  reached,  they  have  filled  the  world  with  life  and  fruitfulness; 
and  so  far  as  the  gospel  has  had  free  course,  it  has  been  glorified. 
This  is  represented  by  Ezekiel  under  two  images — (1.)  By  waters 
running  into  "the  dead  sea,"  healing  it,  and  giving  life  to  the  multi- 
tude of  its  inhabitants,  ver.  9.  A  lively  emblem  this  of  the  moral 
state  of  the  world  and  its  elements,  and  of  the  healing  efficacy  of  the 
gospel,  wherever  it  rolls  its  living  flood. — (2.)  It  is  compared  to  the 
waters  of  a  river,  overflowing  its  banks,  and  spreading  life  and  ver- 
dure all  around.  Believers  are  like  trees  planted  by  its  side,  bearing 
all  manner  of  fruit  both  for  food  and  medicine.  The  gospel,  where- 
ever  it  diffuses  its  salutary  influence,  brings  men  to  love  God  and  one 
another,  and  this  is  enough  for  the  healing  of  the  nations.  If  its 
effects  were  universal,  those  evils  which  afflict  the  earth  would  be 
known  no  more.  Isai.  xi.  6 — 9. 

5.  There  are  some  parts  of  the  earth  which  remain  barren 
after  all,  and  are  like  marshy  ground  which  will  not  be  healed,  ver, 
11.  Alas,  how  many  parts  of  our  own  country  are  like  Bethsaida 
and  Chorazin;  and  how  many  individuals  in  our  families  and  congre- 
gations that  are  still  dead  in  trespasses  and  sins,  while  the  living  wa^ 
ters  are  flowing  all  around  them  ! 

11.  Consider  the  text  as  a  prophecy  of  the  progress  of  the  gospel 
in  the  latter  day. 


302  THE  GOSPEL  A  REVELATION  FROM  GOD. 

1.  The  spread  of  the  gospel  is  to  originate  in  the  church  of  God, 
even  as  "the  waters  issued  out  from  under  the  threshold  of  the  sanc- 
tuary." We  are  not  to  expect  this  desirable  event  without  the  use 
of  means,  nor  by  any  other  means  than  those  we  already  possess.  It 
is  God's  usual  way  to  bless  his  people,  in  order  that  they  may  become 
a  blessing.  It  was  thus  with  Abraham,  thus  with  the  apostles,  and 
with  the  reformers  in  our  own  country.  If  "God  be  merciful  unto 
us,  and  bless  us,  and  cause  his  face  to  shine  upon  us,  his  way  will  be 
linown  upon  earth,  and  his  saving  health  among  all  nations.'^  Psal. 
Ixvii.  1,2. 

2.  The  work  will  be  begun  and  carried  on,  through  the  medium 
of  the  doctrine  of  the  cross.  The  waters  that  came  down  from  the 
house  of  the  Lord,  flowed  from  "the  side  of  the  altar,"  or  from  the 
"  throne  of  God  and  of  the  Lamb."  The  Lord  will  own  nothing  else 
for  the  conversion  of  sinners,  or  the  building  up  of  his  church;  and 
when  the  doctrine  of  Christ  crucified  shall  revive  and  prevail,  and 
fill  the  lips  of  his  ministers  and  of  missionaries,  that  will  be  the  sig- 
nal for  the  conquest  of  the  nations.   Psal.  ex.  2,  3. 

3.  This  great  work  will  atnse  from  small  beginnings,  and  go  on 
to  increase  "until  the  whole  earth  be  filled  with  the  knowledge  of 
the  glory  of  the  Lord."  The  waters  at  first  were  only  a  little  stream, 
which  "  issued  out  from  under  the  threshold  of  the  sanctuary."  Af- 
terwards it  became  a  mighty  river,  not  only  so  deep  as  not  to  be 
passed  over,  but  so  broad  as  to  extend  "  from  En-gedi  even  unto 
En-eglaim,"  ver.  10. 

4.  The  prophecy  bears  a  peculiarly  favourable  aspect  towards 
the  nations  of  the  east.  The  forefront  of  the  house  stood  towards 
"  the  east,"  the  waters  issue  from  under  the  threshold  of  the  house 
"eastward,"  and  go  out  towards  "the  east  country,"  ver.  1,  8.  The 
gospel  came  from  the  east,  and  thence  it  is  destined  to  return.  Yet 
it  is  not  to  be  confined  to  that  part  of  the  world,  for  there  appears  to 
be  two  rivers,  ver.  9;  one  flowing  eastward,  and  the  other  westward, 
going  down  into  the  desert,  and  entering  the  Mediterranean,  in  order 
to  heal  and  to  fructify  the  nations  of  Europe.  Zech.  xiv.  8. 


THE  GOSPEL  A  REVELATION  FROM  GOD. 

We  are  of  God:  he  that  knoweth  God,  heareth  us:  he  that  is  not  of  God,  heareth 
not  us.     Hereby  know  we  the  spirit  of  truth,  and  the  spirit  of  error. — 1  John  iv.  6. 

Inspired  men  brought  with  them  such  proofs  of  their  inspiration, 
that  they  had  a  right  to  use  such  language  as  this,  though  it  would 
not  become  the  lips  of  ordinary  teachers.  At  the  same  time  the 
authoritative  style  of  the  apostle  is  not  to  be  considered  as  mere  as- 
sertion, the  text  itself  carries  sufficient  evidence  of  the  divine  author- 
ity of  the  Scriptures.  It  amounts  in  effect  to  this,  That  the  gospel  is 
of  God,  its  friends  are  the  friends  of  God,  and  its  enemies  are  God's 
enemies;  and  this  is  the  criterion  by  which  we  may  judge  of  true 
and  false  religion. 


THE  GOSPEL  A  REVELATION  FROM  GOD.  303 

1.  Endeavour  to  justify  the  apostle's  assertion,  that  the  gospel  is  ot 
God,  and  its  friends  are  the  friends  of  God. 

All  religions  profess  to  come  from  God,  but  there  are  some  crite- 
rions  by  which  they  are  to  be  tried;  and  in  the  same  way  we  may 
judge  of  the  credibility  of  the  gospel  testimony. 

1.  That  which  is  of  God  will  side  with  him  against  an  apostate 
world.  This  is  the  character  of  the  gospel,  and  of  that  alone. 
All  false  systems  of  religion,  if  they  do  not  justify,  they  palliate  the 
sinner's  conduct,  and  lessen  the  demerit  of  sin.  The  points  at  issue 
are,  in  efifect,  whether  God  shall  maintain  his  throne,  whether  his 
will  or  the  sinner's  shall  be  obeyed;  whether  God's  wisdom  shall  be 
submitted  to,  or  the  wisdom  of  man  be  substituted  in  its  stead;  and 
whether  his  way  of  salvation  shall  be  embraced,  or  a  system  of  self- 
righteousness  preferred  before  it.  On  each  of  these  points  the 
gospel  is  decidedly  with  God;  it  lays  the  sinner  low,  abases  all  his 
pride,  excludes  every  self-righteous  hope,  and  gives  to  grace  alone 
the  glory  of  his  salvation.  This  is  what  no  other  system  of  religion 
does:  we  therefore  "are  of  God,  and  he  that  knoweth  God,  heareth 
us." 

2.  That  which  is  of  God  will  correspond  with  the  nature  and  perfec- 
tions of  God,  and  Christianity  is  the  only  system  that  does  this. 

No  other  scheme  of  religion  is  in  harmony  with  the  attributes  of  wis^ 
dom,  righteousness,  faithfulness,  and  goodness.  None  of  them  can- 
answer  that  important  inquiry,  "How  can  man  be  just  with  God?'* 
"Wherewith  shall  we  come  and  appear  before  God?"  But  in  the 
gospel,  "  mercy  and  truth  meet  together,  righteousness  and  peace  em- 
brace each  other."  It  gives  "glory  to  God  in  the  highest,"  while  it 
proclaims  "peace  on  earth,  and  good  will  towards  men."  The  gos- 
pel is  full  of  God,  of  his  wisdom,  justice,  and  goodness.  God  is  love, 
the  gospel  is  full  of  love,  the  gospel  therefore  is  of  God. 

3.  That  which  is  of  God  will  also  lead  to  God,  as  its  centre  and 
origin.  The  gospel  does  this,  and  nothing  but  the  gospel ;  no 
other  religion  undertakes  to  renew  the  heart,  and  to  bring  sinners 
back  to  God.  The  attempts  of  heathen  philosophy  and  of  mere  mo- 
ralists to  reform  mankind,  have  never  gone  to  the  root  of  the  disease; 
and  those  who  inculcate  these  principles,  never  practise  them.  But 
the  holy  tendency  of  the  gospel  may  be  seen  in  its  effects — 

(1.)  Believers  themselves  are  conscious  of  its  influence.  By  com- 
paring themselves  with  what  they  once  were,  they  perceive  a  great 
difference;  they  have  those  joys  and  fears,  those  principles  and  affec- 
tions, which  show  the  effect  that  the  gospel  has  had  upon  their  hearts, 
and  they  have  the  witness  in  themselves,  that  it  is  of  God.  1  John 
V.  10. 

(2.)  Its  effects  also  are  visible  in  others  about  them.  It  is  easy  to 
perceive  who  are  the  upright,  the  serious,  the  godly  amongst  us:  and 
are  they  not  those  who  believe  the  gospel,  and  live  under  its  influ- 
ence?    What  other  system  has  ever  produced  such  amoral  trans- 


304  THE  GOSPEL  A  REVELATION  FROM  GOD. 

formation,  or  turned  men  from  darkness  to  light,  and  from  the  power 
of  Satan  unto  God? 

(3.)  These  effects  may  be  seen  by  comparing  the  characters  of 
those  who  have  believed  the  gospel,  with  those  who  have  rejected  it. 
Where  shall  we  find  in  the  unbelieving  world  such  eminent  men  as 
have  appeared  among  the  professing  people  of  God?  Where  such 
characters  as  among  the  patriarchs,  the  prophets  and  apostles;  among 
many  who  have  lived  since  their  day,  and  "of  whom  the  world  was 
not  worthy?" 

(4.)  By  comparing  those  parts  of  the  world  where  the  gospel  has 
prevailed,  with  others  that  have  been  without  it.  Much  has  been  said 
of  heathen  virtue,  but  it  is  little  more  than  pretence;  nothing  like 
real  goodness  appears  in  places  where  the  gospel  has  never  come,  but 
all  have  been  given  up  to  the  most  abominable  practices.  Rom.  i.  28. 
The  gospel  operates  not  only  upon  those  who  cordially  receive  it,  but 
even  upon  such  as  come  in  any  measure  within  its  influence.  In 
those  nations  where  Christianity  is  professed,  there  is  a  much  greater 
degree  of  public  virtue  and  genuine  morality  than  in  others;  many 
vices  are  restrained  amongst  us,  which  are  committed  without  shame 
in  heathen  countries.  Thus  Christians  are  the  salt  of  the  earth,  the 
conservators  of  public  morals,  and  of  the  public  weal;  and  the  gospel 
which  produces  such  saving  and  salutary  effects,  is  and  must  be  of 
God. 

II.  The  doctrine  of  the  text  furnishes  us  with  a  criterion  by  which 
to  judge  of  true  and  false  religion.  "  Hereby  know  we  the  spirit  of 
truth,  and  the  spirit  of  error." 

1.  The  religion  of  heathenism  is  not  of  God,  for  it  has  none  of  the 
properties  already  enumerated;  it  is  not  decidedly  for  God,  it  is  not 
in  harmony  with  his  attributes,  does  not  lead  to  God,  and  produces 
none  of  the  fruits  of  righteousness. 

2.  The  religion  of  modern  Judaism  is  not  of  God,  for  it  rejects  the 
gospel  and  the  Saviour.  The  Jews,  indeed,  have  boasted  of  being 
the  children  of  Abraham;  but  if  God  were  their  father,  they  would 
love  Christ.  John  viii.  42. 

3.  Neither  is  true  religion  to  be  found  amongst  modem  deists. 
They  also  talk  of  reverence  for  God,  and  pretend  to  worship  him; 
but  "he  that  knoweth  God,  heareth  us."  A  rejection  of  the  gospel 
is  a  rejection  of  divine  authority,  and  such  men  neither  love  God  nor 
call  upon  his  name,  but  live  in  sin,  and  "  walk  according  to  the  course 
of  this  world." 

4.  True  religion  is  not  to  be  found  amongst  every  description  of  pro- 
fessing Christians.     The  system  which   prevails   amongst   nominal 

Christians  possesses  none  of  the  characteristics  of  truth;  it  does  no 
honour  to  the  character  or  government  of  God,  makes  no  provision 
for  the  righteous  exercise  of  mercy,  and  has  no  tendency  to  holiness. 
It  is  altogether  another  gospel,  and  not  the  gospel  of  Christ. 

5.  By  the  same  rule  also  we  may  judge  of  our  oicn  religion,  and 


f 


INTERESTING  NATURE  OF  PUBLIC  WORSHIP.  305 

see  "  whether  it  be  of  God."  If  it  be,  it  will  be  attended  with  the 
renewing  influences  of  the  Holy  Spirit,  will  endear  to  us  the  Saviour, 
lead  to  holiness,  and  lead  to  God.  All  that  relates  to  the  glory  of 
Christ,  and  the  advancement  of  his  kingdom  in  the  world,  will  be 
deeply  interesting  to  us,  and  we  shall  feel  ourselves  identified  with 
his  cause  and  people. 


INTERESTlxNTG  NATURE  OF  PUBLIC  WORSHIP, 

Bless  ye  God  in  the   congregations,  even  the  Lord,  from  the   fountain  of  Israel 
There  is  little  Benjamin  with  their  ruler,  the  princes  of  Judah  and  their  council, 
*-i;he  princes  of  Zebulun,  and  the  princes  of  Naphtali. — Psalm  Ixviii.  2(i,  27. 

One  of  the  first  acts  of  David's  reign,  and  one  which  rendered  its 
commencement  so  auspicious,  was  the  restoring  the  worship  of  God^ 
which  had  been  grossly  neglected  in  the  reign  of  Saul.  In  this  great 
undertaking  he  had  the  happiness  to  see  all  the  tribes  cordially 
uniting;  and  now  from  the  fulness  of  his  heart  he  ofiers  his  congratu- 
lations, with  devout  acknowledgments  of  the  divine  goodness. 

I.  Attend  to  a  few  general  remarks  upon  the  text. 

1.  Their  work  luas  to  bless  the  Lord.  All  his  works  praiso 
him,  and  show  forth  his  eternal  power  and  Godhead ;  but  it  is  peculiar 
to  his  saints  to  !)less  him.  They  are  a  royal  priesthood,  whose  ofiice 
it  is  to  collect  the  offerings  of  the  whole  creation,  and  present  them 
before  the  Lord.  Blessing  him  is  also  an  expression  of  the  heart,  and 
includes  in  it  the  exercise  of  love. 

2.  In  this  delightful  work  all  the  tribes  were  employed,  from  the 
first  to  the  last  of  Jacob's  sons,  "  from  the  fountain  of  Israel  '^  to 
the  remotest  streams,  from  the  highest  to  the  lowest  among  them,  the 
princes,  the  rulers,  and  their  councils.  Oh  how  delightful  to  see 
them  all  in  harmony  in  this  blessed  work,  and  all  hearts  united  in  the 
worship  of  God!  There  had  been  many  divisions  and  dissensions 
among  them  at  different  times;  but  now  their  animosities  are  all  for- 
gotten; and  like  the  early  Christians,  they  are  of  one  heart,  and  of 
one  soul. 

3.  Each  tribe  is  mentioned  apart,  for  though  the  names  of  four 
only  are  given,  the  rest  are  included ;  and  probably  these  are  named 
as  forming  the  principal  divisions  of  the  Israelitish  camp,  as  they  as- 
cended with  the  ark  to  mount  Zion.  The  presence  also  of  these  four 
tribes,  rendered  this  religious  and  military  spectacle  particularly  inte- 
resting. 

''There  is  little  Benjamin  with  their  ruler."  The  tribe  of  Benja- 
min belonged  to  the  house  of  Saul,  and  had  formerly  been  devoted  to 
his  interest ;  but  as  soon  as  David  was  anointed  king,  they  made  a 
tender  of  their  allegiance.  1  Chron.  xii.  29.  Benjamin  was  now  a 
"little ''  tribe,  since  the  affair  of  Gibeah,  when  a  few  only  escaped 
the  sword  of  the  men  of  Israel,  and  took  refuge  in  the  rock  of  Rim- 
voL.  II. — 39 


306  IlirTERESTlNG  NATURE  OF  PUBLIC  WORSHIP- 

men.  Judges  xx.  47.  After  such  a  calamity  it  was  peculiarly  inte- 
resting to  see  the  little  tribe  of  Benjamin  present  on  this  occasion, 
with  their  ruler  at  their  head. 

"The  princes  of  Judah  "  are  next.  Of  this  tribe  was  the  house  of 
David,  and  was  the  first  to  go  up  against  Benjamin.  Judges  xx.  18. 
But  now  they  are  seen  together,  coming  up  with  the  ark  to  mount 
Zion,  and  vying  with  each  other  in  their  zeal  for  the  honour  of  God. 
Judah  also  was  the  most  honourable  of  all  the  tribes,  bearing  the 
sceptre  of  royalty,  and  having  the  promise  of  the  Messiah.  Gen. 
xlix.  10;  Heb.  vii.  14. 

Here  also  are  "  Zebulun  and  Naphtali."  These  tribes  inhabited 
the  extremities  of  the  holy  land,  on  the  other  side  Jordan,  Galilee  ^ 
the  gentiles,  and  bordering  upon  the  kingdom  of  Syria.  They  had 
the  least  advantage  of  all  the  tribes;  theirs  was  the  land  of  darkness 
and  of  the  shadow  of  death:  yet  their  zeal  on  this  occasion  was  not 
inferior  to  that  of  any  of  their  brethren.  It  was  not  surprising  to  see 
Benjamin  and  Judah  there,  with  their  religious  advantages  and  proxi- 
mity to  the  holy  city;  but  Zebulun  and  Naphtali  had  to  travel  about  two 
hundred  miles ;  and  what  is  more,  they  had  a  larger  company  than  any 
of  the  rest.  Zebulun  on  this  occasion  brought  up  fifty  thousand, 
and  Naphtali  forty-seven  thousand;  and  they  were  "not  of  double 
heart."  1  Chron.  xii.  33,  34. 

II.  Apply  the  subject  to  ourselves. 

1.  We  learn  that  acceptable  worship  is  the  effusion  of  a  grateful 
heart.  "Bless  ye  God  in  the  congregations."  The  house  of 
God  is  not  only  to  be  a  house  of  prayer,  but  of  praise  ;  and  here  it  is 
we  are  to  exalt  his  name  together.  We  are  furnished  with  constant 
occasion  to  bless  God  all  the  days  of  our  life,  as  we  are  every  moment 
receiving  unnumbered  mercies  from  his  hand ;  but  there  are  special 
claims  upon  our  gratitude  when  delivered  out  of  great  distress,  or  in- 
dulged with  peculiar  expressions  of  the  divine  favour.  Particularly 
when  the  cause  of  God  is  revived  and  prospered  amongst  us,  and  the 
Lord  is  entering  his  sanctuary  with  the  ark  of  his  strength.  Psal. 
cxxxii.  8,  9. 

2.  From  the  example  of  all  the  tribes  we  learn,  that  each  individual 
should  be  concerned  to  Jill  up  his  place  in  the  house  of  God,  and  that 
we  should  on  no  account  forget "'  the  assembling  of  ourselves  together, 
as  the  manner  of  some  is."  It  is  too  common  for  persons  to  absent 
themselves  from  public  worship  on  trivial  occasions ;  sometimes  per- 
sonal inconvenience,  at  other  times  private  disagreements  or  misun- 
derstandings furnish  an  excuse;  but  ".these  things  ought  not  so  to  be." 
The  absence  of  individuals  from  the  house  of  God,  not  only  affords 
an  injurious  example,  but  tends  greatly  to  discourage  those  who  labour 
in  the  word  and  doctrine.  On  the  contrary,  how  sweet  is  the 
example  in  the  text:  "There  is  little  Benjamin  with  their  ruler,  the 
princes  of  Judah  and  their  council,  the  princes  of  Zebulun,  and  the 
princes  of  Naphtali." 


LOVE  TO  CHRIST  INFERRED  FROM  NEGATIVE  PRINCIPLES.       307 

3.  We  must  be  content  to  sustain  some  inconvenience,  if  we  wish 
to  enjoy  the  privileges  of  the  gospel.  Some  are  like  Benjamin 
and  Judah,  who  live  near  the  doors  of  the  sanctuary,  and  know  nothing 
of  the  inconvenience  of  travelling  to  a  distance;  but  in  whatever 
situation  Providence  has  placed  us,  it  will  delight  us  to  go  up  with 
the  multitude  to  keep  holy  day,  if  we  truly  love  the  name  of  the 
Lord.  Psal.  xlii.  4.  Zebulun  and  Naphtali  discovered  greater 
zeal  than  the  rest  of  the  tribes,  and  brought  with  them  a  larger  com- 
pany to  Jerusalem;  and  thus  it  is  often  seen,  that  persons  living  at  a  dis- 
tance from  the  place  of  worship,  enjoy  the  privileges  of  the  Sabbath 
more  than  those  who  are  better  situated,  and  are  even  earlier  and  more 
regular  in  their  attendance. 

4.  We  see  that  much  of  the  beauty  of  public  worship  consists  in 
the  harmon}^  and  variety  of  the  worshippers.  What  an  interesting 
spectacle  must  have  presented  itself  in  the  many  thousands,  and  even 
hundreds  of  thousands,  who  were  gathered  together  at  Jerusalem,  all 
praising  and  blessing  God,  as  the  ark  ascended  into  its  rest ;  persons 
from  all  quarters  of  the  land,  of  every  rank  and  condition  in  life, 
princes  and  rulers,  with  their  subjects. 

5.  Praising  and  blessing  God  will  be  the  employment  of  heaven. 
The  more  we  engage  in  it  now,  the  more  we  shall  resemble  the  blessed 
above  ;  the  more  also  shall  we  be  meetened  for  their  society,  and  to 
join  in  the  "song  of  Moses  and  the  Lamb."  There  will  also  be  "a 
multitude  which  no  man  can  number,  out  of  every  kindred  and 
tongue,  and  people  and  nation." 


LOVE  TO  CHRIST  LNFERRED  FROM  NEGATIVE  PRIN. 

CIPLES. . 

He  that  is  not  against  us  is  on  our  part. — Mark  ix.  40. 

It  has  justly  been  observed,  that  religion  does  not  consist  in  mere 
negatives;  and  our  Lord  once  said,  "  He  that  is  not  with  me  is  against 
me."  All  this  is  true,  yet  it  seems  from  the  text  that  if  true  religion 
does  not  consist  in  mere  negatives,  it  may  nevertheless  be  inferred  from 
what  is  negative ;  or  that  where  there  is  no  enmity,  there  is  real  friend- 
ship for  Christ.  The  text  supposes  indeed  that  there  can  be  no  neu- 
trality, but  that  all  men  are  either  the  enemies  or  the  friends  of  Christ. 

I.  Inquire  what  is  included  in  the  absence  of  enmity  towards  Christ, 
or  what  it  is,  ''  not  to  be  against  him." 

The  Scriptures  teach  us  that  "the  carnal  mind  is  enmity  against 
God,"  though  few  men  think  themselves  to  be  in  such  a  state.  This 
disposition  does  not  show  itself  so  immediately  in  an  aversion  from 
the  natural  perfections  of  God,  much  less  when  considered  as  a  bene- 
factor, as  in  a  direct  opposition  to  his  moral  character  and  government 
The  original  apostacy  arose  from  this  aversion,  which  is  still  apparent 
in  all  the  sons  of  men. 


308       LOVE  TO  CHRIST  INFERRED  FROM  NEGATIVE  PRINCIPLES. 

The  same  may  be  said  of  enmity  to  Christ;  it  does  not  operate  against 
him  as  a  Saviour,  or  as  the  benefactor  of  mankind;  but  against  the  na- 
ture of  his  salvation,  and  the  humbling  principles  of  his  gospel.  Hence 
it  is  ihat  unbelievers  in  general  are  not  aware  of  the  existence  of  this 
•enmity,  and  would  he  unwilling  to  be  considered  as  directly  hostile. 
Nevertheless  it  manifests  itself  in  various  ways — 

1.  By  a  dislike  to  draw  near  to  God  in  the  exercise  of  devotion. 
Some  indeed  deride  the  notion  altogether,  others  think  there  is  no 
need  for  it,  and  others  who  conform  themselves  to  the  decencies  of 
public  or  family  worship,  engage  in  it  only  as  a  task,  from  which  they 
would  wish  to  be  excused.  If  it  be  otherwise  with  us,  and  all 
this  enmity  has  been  subdued,  we  are  not  against  Christ,  but  on  his  part. 

2.  Enmity  appears  in  a  dislike  to  thitik  and  speak  about  God  and 
the  Redeemer.  Hence  it  is  the  habitual  aim  of  carnal  men  to  exclude 
Ood  from  their  thoughts,  by  imputing  every  thing  to  second  causes, 
and  disregarding  the  operations  of  his  hand.  In  adversity  or  pros- 
perity, his  word  has  no  abiding  place  in  them.  There  is  an  equal 
dislike  to  salvation  from  sin,  and  salvation  by  grace,  and  to  that  self- 
<ienial  which  is  made  the  condition  of  discipleship.  But  if  all 
these  aversions  are  removed,  and  the  heart  has  relinquished  its  oppo- 
sition, though  by  insensible  degrees,  we  are  not  against  Christ,  but  on 
his  part.  Matt.  xi.  6. 

3.  Enmity  to  Christ  shows  itself  in  a  dislike  of  his  follower  s,  and 
those  who  bear  his  image.  The  Jews  pretended  to  love  God  while 
they  hated  the  Redeemer,  and  many  profess  to  believe  in  Christ  while 
ithey  hate  his  people;  but  it  is  in  this  that  the  enmity  of  the  heart  is 
manifest.  Nominal  Christians  can  bear  with  a  nominal  Christianity, 
but  living  goodness  they  cannot  endure.  How  then  is  it  with 
us  in  this  respect.?  Are  we  against  Christ,  or  do  we  love  those  that 
love  him  ? 

II.  Notice  a  few  of  those  characters,  who  though  they  are  not  against 
Christ,yet  labouring  under  various  doubts  and  disadvantages,  are  hardly 
considered  by  themselves  or  others  as  being  on  Christ's  side,  while  in 
reality  they  are  so. 

1.  There  are  some  who  from  situation,  connexwn,  or  other  unavoid- 
able causes,  are  kept  from  associating  with  the  godly;  yet  they  drink 
into  the  spirit  of  the  gospel,  and  are  concerned  to  honour  it. 
Some  humble  Christians  live  in  obscurity,  and  are  so  unfavourably 
situated,  that  they  are  scarcely  known.  Others  from  natural  reserve, 
and  the  want  of  clearer  views,  have  scarcely  ventured  to  express  them- 
selves decidedly  in  favour  of  the  gospt  1.  In  many  such  cases  we 
may  be  ready  to  say  as  the  disciples  did  of  the  man  who  did  not  fol- 
low with  them;  and  yet  Jesus  may  say  of  them  as  in  the  text,  "He 
that  is  not  against  me  is  on  our  part."  They  also  may  say  as  those  of 
old,  "Though  Abraham  be  ignorant  of  us,  yet  doubtless  thou  art  our 
JFather."  Isai.  Ixiii.  16. 

9.  There  are  others  who  though  they  frequent  the  assemblies  oi  tbe 


LOVE  TO  CHRIST  INFERRED  FROM  NEGATIVE  PRINCIPLES.       309 

saints,  have  hut  little  to  say  on  behalf  of  Christ,  either  from  v^eakness 
or  natural  timidity,  and  so  are  unnoticed  and  unknown.  Yet  there 

are  some  of  this  description,  who  though  they  cannot  speak  much  for 
Christ,  could  even  die  for  him.  They  make  no  display  of  their  piety, 
yet  they  have  ''some  good  thing  in  them  towards  the  Lord  God''  of 
Israel,  and  could  not  only  give  a  cup  of  cold  water  to  a  disciple,  but 
do  any  thing  in  their  power  for  the  sake  of  the  Lord  Jesus:  ver.  4L 

3.  Many  who  are  deterred  from  making  a  public  profession  of  re- 
ligion, from  diffidence  and  self-suspicion,  are  also  of  this  description. 
They  fear  that  all  is  not  right  with  them,  that  they  need  higher  attain- 
ments, and  a  more  enlarged  experience  of  the  truth,  to  justify  their 
pretensions  of  love  to  Christ;  yet  he  will  own  them  as  his  friends, 
amidst  all  their  weaknesses,  and  infirmities.  Matt.  xxii.  20. 

4,  Some  hy  their  hackdi dings,  horn  peculiar  temptations,  may  have 
rendered  their  religion  doubtful;  and  yet  are  far  from  being  against 
Christ,  or  indifierent  to  his  cause.  Their  hearts  mourn  in  secret  for 
their  folly,  and  they  feel  that  they  could  on  no  account  part  with  the 
Saviour.  The  question  put  by  our  Lord  to  Peter,  after  his  resurrec- 
tion, supposes  that  there  may  be  some  real  love  to  him,  amidst  all  the 
clouds  and  darkness  that  surround  them.  John  xxi.  15, 

IIL  Attempt  to  justify  the  merciful  decision  of  the  Saviour,  "that 
those  who  are  not  against  him  are  on  his  part." 

1.  If  the  friends  of  Christ  were  to  be  distinguished  hy  any  thing  but 
the  temper  of  their  hearts  towards  him,  it  would  to  some  be  the  occa- 
sion of  presumption,  and  to  others  of  despair.  Men  are  apt  to 
value  themselves  on  account  of  the  party  to  which  they  are  attached,  as 
was  the  case  with  the  disciples  in  the  present  instance;  and  some  on 
account  of  the  publicity  of  their  profession.  But  perhaps  in  this 
respect,  many  that  are  first  shall  be  last,  and  the  last  first.  When  the 
Lord  shall  make  up  his  jewels,  he  will  find  many  of  them  lying  in 
obscurity  and  neglect. 

2.  If  we  be  but  on  Christ's  side,  we  possess  a  meetness  for  the 
kingdom  of  heaven,  and  that  will  be  sufficient.  Whatever  be 
our  imy3erfections,  they  shall  be  forgiven  us,  and  "when  that  which  is 
perfect  is  come,  that  which  is  in  part  shall  be  done  away." 

3.  The  natural  enmity  of  our  hearts  to  Christ  is  such,  that  wherever 
it  exists  it  cannot  fail  to  manifest  itself  in  some  way  or  other,  either 
directly  or  indirectly.  Where  therefore  there  are  no  indications  of 
this  principle,  it  is  but  just  to  infer  that  it  does  not  exist,  but  has  given 
place  to  love,  and  that  Christ  has  gained  a  friend. 

Reflections. 

(1.)  What  inimitable  tenderness  marks  the  conduct  of  the  Saviour! 
He  knew  how  to  pity  the  errors  and  weaknesses  of  his  disciples,  and 
how  to  distinguish  his  friends  and  followers  under  every  disadvantage, 
"He  gathers  the  lambs  in  his  arms,  and  carries  them  in  his  bosom;'* 
and  will  at  last  own  for  his,  those  whom  we  little  expected. 


310 


(2.)  How  much  does  it  become  us,  from  his  example,  to  give 
encouragement,  wherever  there  are  the  least  appearances  of  love  to 
him!  to  make  that  the  test  of  true  religion,  rather  than  the  existence 
of  any  other  principle,  and  without  respect  to  party  distinctions. 


GOD'S  PECULIAR  MERCY  TO  THE  GENTILES. 

After  this  I  will  return,  and  will  build  again  the  tabernacle  of  David,  which  is  fallen 
down  ;  and  I  will  build  again  the  ruins  thereof,  and  I  will  set  it  up;  that  the  residue 
of  men  might  seek  after  the  Lord,  and  all  the  gentiles,  upon  whom  ray  name  is 
called,  saith  the  Lord,  who  doeth  all  these  things. — Acts  xv.  16, 17. 

THE.Judaizing  teachers  who  began  so  early  to  corrupt  the  gospel, 
were  of  the  sect  of  the  Pharisees;  and  though  they  professed  to  believe 
in  Christ,  they  were  for  making  circumcision  essential  to  salvation,  ver. 
5.  Peter  and  the  rest  of  the  apostles  steadfastly  opposed  this  error, 
maintaining  that  God  had  placed  both  Jews  and  Gentiles  on  a  level; 
that  the  law  of  circumcision  was  no  more,  and  that  salvation  was  by 
faith  in  Christ  Jesus  our  Lord.  In  confirmation  of  this,  and  also  of 
God's  design  to  convert  the  Gentiles,  the  apostle  James  adduces  the 
words  of  the  text,  from  Amos  ix.  11,  12. 

I.  Endeavour  to  illustrate  the  subject  by  a  few  remarks. 

1.  The  promise  of  mercy  here  made  to  sinful  men  is  contained  in  a 
promise  of  glori/  and  honour  to  Christ.  "I  will  return  and  build 
again  the  tabernacle  of  David,  which  is  fallen  down."  This  is 
God's  way  of  showing  mercy,  and  must  be  our  way  of  seeking  it. — 
The  very  first  intimation  of  mercy  was  made  to  man  only  indirectly, 
and  was  included  in  the  promise  given  to  Christ,  as  the  woman's  seed. 
The  honour  intended  for  him,  included  mercy  for  us;  but  it  is  mercy 
only  in  this  way.  If  therefore  we  seek  it  for  ourselves  or  others,  we 
must  pray  that  the  tabernacle  of  David  may  be  built  up,  and  the  ruins 
thereof  repaired. 

2.  The  exaltation  of  Christ  was  to  be  signalized  by  the  conversion 
of  the  gentiles,  and  the  consequent  enlargement  of  his  mediatorial 
kingdom.  Christ's  ascension  should  be  like  a  public  coronation, 
the  prison  doors  should  be  thrown  open,  and  the  captives  who  had 
long  lain  in  mental  cfarkness  should  partake  of  the  general  joy.  The 
day  of  pentecost  was  only  an  earnest  of  what  was  to  follow;  the 
gentiles  should  afterwards  find  mercy,  and  more  still  in  the  latter  day, 
when  all  the  "ends  of  the  earth  shall  see  the  salvation  of  God." 

3.  The  converted  gentiles  are  to  have  the  name  of  Christ  called 
upon  them.  He  will  own  them  as  his,  and  "  they  that  were 
not  a  people  shall  now  be  called  the  children  of  the  living  God." — 
Rom.  ix.  26.  This  honour  should  be  transferred  from  the  apostate 
Jews  to  the  believing  gentiles,  who  should  henceforth  in  a  distin- 
guished manner  bear  the  Christian  name. 

4.  What  God  has  promised  to  his  well-beloved  Son,afibrds/jecw/mr 
encouragement  to  us.  Before  the  incarnation,  the  blessings 


311 

of  salvation  were  chiefly  confined  to  the  Jews;  to  them  belonged  the 
covenants,  and  the  promises;  but  now  the  gentiles,  from  highways  and 
hedges,  are  invited  to  the  gospel  feast,  and  they  are  compelled  to  come 
in.     Matt.  xxii.  9,  10. 

5.  The  encouragement  is  addressed  to  men  as  a  residue. 

Those  who  live  in  these  last  ages  of  the  world  are  called  a  "residue," 
a  remnant  that  is  left.  The  numerous  heathen  nations  that  lived  and 
died  without  a  knowledge  of  the  Saviour,  were  like  an  army  slain  in 
battle,  while  those  of  later  ages,  to  whom  the  gospel  has  been  preached, 
are  only  a  small  remnant;  just  as  it  was  with  Israel,  the  greater  part 
of  whom  died  on  the  passage  to  Canaan,  while  those  who  were  left  of 
the  sword  "found  grace  in  the  wilderness."  Jer.  xxxi.  2.  Thus  it 
was  after  the  destruction  of  the  old  world;  God  accepted  of  Noah's 
offering,  and  was  very  gracious  to  the  remnant  that  were  left.  In  this 
manner  he  deals  with  the  heathen  nations,  reserving  his  mercy  for 
them  to  the  later  periods  of  the  world,  when  the  residue  shall  be  en- 
couraged to  seek  the  Lord. 

6.  The  success  of  this  great  undertaking,  in  sending  the  gospel  to 
the  gentiles,  is  secured  by  the  omnipotence  of  God,  "who  doeth  all 
these  things."  The  obstacles  are  sufficiently  numerous  to  defeat 
every  human  eflfort,  and  to  damp  the  zeal  of  the  most  ardent  and 
aspiring;  but  it  is  the  Lord's  work,  and  in  his  hands  it  can  never  fail. 
It  is  his  to  build  again  the  tabernacle  of  David,  and  to  raise  up  the 
ruins  thereof;  "  even  the  Lord,  who  doeth  all  these  things."  Isai.  ix.  7. 

II.  Consider  the  encouragement  arising  from  hence  to  ,seek  the 
Lord,  even  all  the  gentiles  upon  whom  his  name  is  called. 

1.  We  live  in  the  times  of  the  Messiah,  under  the  reign  of  grace 
and  mercy,  when  "  every  one  that  seeketh  findeth."  Formerly,  if 
any  among  the  gentiles  sought  the  Lord,  it  was  like  feeling  after  him, 
as  men  who  had  lost  their  way,  and  were  left  in  the  dark.  Acts  xvii. 
27.  But  now  "  under  the  light  of  the  gospel  the  path  is  made  plain, 
and  our  feet  are  guided  into  the  way  of  peace,"  Luke  i.  79.  The 
world  was  lost  in  a  labyrinth  of  sin  and  error,  but  God  has  cast  up  a 
way  of  return ;  prophets  and  apostles  have  gathered  out  the  stones, 
and  set  up  the  way-mark.  Hence  our  encouragement  to  seek  him  in 
the  name  of  Jesus,  who  alone  is  the  way  to  God. 

2.  We  who  are  now  alive  upon  the  earth  are  the  residue  of  men,  a 
kind  of  surviving  remnant,  for  whom  special  mercy  is  reserved. 
God  has  taken  pity  on  us,  and  we  should  have  pity  on  ourselves. 
Consider  what  havoc  death  has  made  amongst  mankind,  what  multi- 
tudes have  perished  in  their  sins,  and  become  a  prey  to  Satan.  We 
are  like  the  six  hundred  Benjamites,  who  escaped  the  general  de- 
struction. Judges  XX.  47.  God  is  calling  to  us,  and  speaking  words 
of  peace,  inviting  us  to  seek  his  face,  and  promising  abundantly  to 
pardon.  Isai.  Iv.  6,  7. 

3.  The  residue  of  men  in  the  latter  day  appear  to  be  reserved  by 
the  Lord,  for  a  peculiar  people  to  himself,  and  on  whom  he  will  show 


312  IMPORTANCE  OF  INVIGORATED  PIETY. 

more  abundant  mercy.  All  the  grace  that  has  been  before 

displayed,  is  only  like  the  drops  before  the  shower,  when  the  Lord 
"will  pour  water  upon  him  that  is  thirsty,  and  floods  upon  the  dry 
ground."  Our  encouragement  therefore  to  seek  him  is  increased, 
seeing  that  "  upon  us  the  ends  of  the  world  are  come." 

4.  The  example  of  those  who  have  sought  the  Lord,  should  excite 
ns  to  emulation.  There  were  children  in  our  I..ord's  time,  who 

cried  "hosanna  to  the  son  of  David;"  let  this  excite  those  who  are 
young  in  years  to  do  the  same.  Publicans  and  sinners  entered  into 
the  kingdom  of  God;  let  this  encourage  the  chief  of  sinners  to  plead 
for  mercy:  let  this  also  provoke  the  sober  and  devout  to  seek  the 
salvation  of  their  souls,  lest  publicans  and  harlots  enter  into  the 
kingdom  of  God  before  them. 


IMPORTANCE  OF  INVIGORATED  PIETY. 

That  he  would  grant  you,  according  to  the  riches  of  his  glory,  to  be  strengthened 
with  might  by  his  Spirit  in  the  inner  man. — Ephesians  iii.  16. 

This  is  part  of  Paul's  prayer  for  the  church  at  Ephesus,  and  not 
for  them  only,  but  for  the  people  of  God  in  all  future  ages.  The 
passage  is  rich  and  full  of  meaning,  and  the  blesi^ing  prayed  for  is  of 
unspeakable  importance. 

I.  Explain  the  import  of  the  petition,  or  what  it  is  to  be  "  strength- 
ened with  might  by  his  Spirit  in  the  inner  man." 

Might  in  the  "  inner  man  "  is  here  contrasted  to  that  which  belongs 
to  the  outward  man,  or  mere  bodily  strength.  Samson  had  much  of 
the  latter,  and  but  little  of  the  former.  It  does  not  consist,  however, 
in  mental  energy  merely,  or  strength  of  intellect.  Solomon  was  a 
man  of  good  understanding,  and  of  a  strong  mind,  yet  he  possessed  but 
little  of  what  the  apostle  prays  for.  It  is  spiritual  might  that 

is  here  intended,  such  as  is  peculiar  to  real  Christians,  and  communi- 
cated by  the  Spirit  of  God.  Every  thing  spiritual  or  holy  is  ascribed 
to  his  spiritual  influence,  and  he  it  is  that  "  worketh  all  our  works  in 
us." 

Spiritual  might  in  general  signifies  a  vigorous  state  of  soul;  it  is  to 
be  "strong  in  the  Lord,  and  in  the  power  of  his  might;"  to  be 
"strong  in  the  grace  that  is  in  Christ  Jesus."  It  is  to  have  all  the 
affections  in  lively  exercise,  and  to  enjoy  spiritual  prosperity. 

1.  If  we  are  strengthened  with  might  in  the  inner  man,  it  will  ap- 
pear in  the  manner  in  which  ive  discharge  religious  duties.  The 
same  attention  may  in  general  be  paid  to  them,  but  there  will  be  a 
great  difference  in  the  manner  of  performing  them.  If  strengthened 
with  might,  it  will  be  "our  meat  and  drink  to  do  the  will  of  God;" 
but  if  otherwise,  it  will  be  a  dull  and  heavy  task.  If  wanting  in 
spiritual  energy,  we  shall  feel  most  alive  in  public  duties,  which  come 
under  the  notice  of  others;  but  if  our  souls  prosper,  we  shall  feel  most 
at  home  in  secret  duties,  and  those  which  are  most  spiritual.     There 


IMPORTANCE  OF  INVIGORATED  PIETY,  SIS 

may  be  various  motives  to  quicken  us  in  public  exercises  which  can 
have  no  influence  on  those  of  a  private  nature;  and  it  is  in  these  that 
spiritual  might  is  most  evident.  He  whose  religion  is  on  the  decline, 
discharges  every  duty  by  halves,  with  coldness  and  indifference:  hut 
if  posse-sed  of  spiritual  enera;y,  vve  shall  be  like  Caleb  and  Joshua, 
who  **  followed  the  Lord  fully."  This  difference  may  be  seen  in 
David  and  Solomon,  1  Kings  xi.  3:  in  Manasseh  and  Josiah,  2  Kings 
xxiii.  25. 

2.  It  will  appear  in  the  manner  in  which  we  resist  templation. 

All  men  are  exposed  to  temptation,  and  it  is  common  to  all  good  men 
to  resist  it;  but  there  is  a  great  difference  in  the  manner  of  doing  it. 
If  our  souls  are  in  a  weak  and  declining  state,  we  shall  easily  be  over- 
come, or  induced  to  yield;  at  best  the  resistance  will  be  but  feeble, 
scarcely  amounting  to  a  decided  victory.  But  if  "  strengthened  with 
might  by  his  Spirit  in  the  inner  man,"  the  temptation  will  be  made 
to  flee,  without  a  parley  or  a  truce.  With  Jesus  we  shall  say,  "  Thus 
it  is  written:"  and  with  Joseph,  "  How  shall  I  do  this  great  wicked- 
ness, and  sin  against  God?" 

3.  It  will  be  seen  in  the  manner  in  which  we  bear  affliction. 

If  strengthened  with  spiritual  might,  we  shall  bear  all  our  troubles 
with  "patience  and  long-suffering."  Col.  i.  11.  Thus  it  was  with 
the  apostles  and  primitive  Christians,  who  "endured  a  great  fight  of 
afflictions,"  and  rejoiced  even  "  in  tribulation,  counting  it  all  joy  to 
meet  with  divers  temptations  and  trials."  But  if  in  a  declining  state, 
we  shall  sink  under  every  burden,  and  faint  when  we  are  rebuked  of 
him,  or  else  "despise  the  chastening  of  the  Lord."  Heb.  xii.  5; 
Prov.  xxiv.  10. 

4.  The  sense  we  have  of  our  own  weakness,  will  show  in  what 
degree  we  are  strengthened  from  above.  *' When  I  am  weak," 
says  the  apostle,  "  then  am  I  strong."  This  is  one  of  the  mysteries 
of  true  religion,  but  every  experimental  Christian  understands  it. 
Peter  was  never  weaker  than  when  confident  of  his  own  strength, 
nor  Paul  stronger  than  when  he  felt  himself  to  be  nothing;  for  then 
it  was  that  the  power  of  Christ  rested  upon  him.  2  Cor.  xii.  9.  There- 
fore "let  him  that  thinketh  he  standeth,  take  heed  lest  befall." 

A  sense  of  weakness  leads  to  prayer,  and  this  is  calling  in  aid  from 
above.  It  also  shows  the  need  of  watchfulness,  and  this  is  a  preser- 
vative from  evil. 

II.  Consider  the  desirableness  of  the  blessing  prayed  for. 

Paul  would  not  have  been  so  earnest  and  importunate  for  any  in- 
ferior blessing.  Or  if  to  be  converted,  and  brought  into  a  state  of 
salvation,  were  all  that  is  necessary  or  desirable,  he  would  have 
prayed  for  this  only;  but  he  was  solicitous  that  great  grace  might 
rest  upon  them  all. 

1.  By  our  being  thus  strengthened,  God  is  more  especially  glo- 
rificd.  If  we  have  believed  through  grace,  it  is  a  great  mercy; 

but  if  strong  in  faith,  we  shall  give  glory  to  God.  "  He  taketh  plea- 
sure in  them  that  fear  him,  in  them  that  hope  in  his  mercy;"  but 
VOL.  II. — 40 


314  ATTENTION  DEMANDED  BY  THE   GOSPEL. 

more  still  if  we  abound  in  hope,  through  the  power  of  the  Holy- 
Spirit.  It  is  the  strong  and  vigorous  Christian  that  does  honour  to 
the  gospel. 

2.  The  Lord  generally  grants  success  to  a  vigorous  and  well-di- 
rected zeal  in  his  cause,  and  will  not  suffer  our  labour  to  be  in  vain. 

It  was  thus  that  Hezekiah  prospered,  for  he  did  every  thing 
with  all  his  heart.  2  Chron.  xxxi.  21.  This  is  of  great  importance, 
especially,  in  the  ministry  of  the  word ;  for  it  is  not  intellectual  ability, 
either  natural  or  acquired,  but  spiritual  might,  that  is  the  grand  pre- 
requisite and  the  surer  sign  of  success.  In  aid  of  this  great  under- 
taking nothing  is  a  more  powerful  auxiliary  than  the  exhibition  of  a 
lively  and  vigorous  piety  among  the  followers  of  Christ,  who  by  this 
means  attest  the  reality  and  interesting  nature  of  the  gospel.  2  Cor. 
lii.  2. 

3.  "Being  strengthened  with  might  in  the  inner  man,'*  will  also 
give  us  a  capacity  for  understanding'  the  gospel,  ver.  17 — 19. 

A  saving  and  extensive  acquaintance  with  divine  truth  is  best  pro- 
moted by  a  spiritual  and  humble  frame  of  heart,  for  "  spiritual  things 
are  spiritually  discerned.^'  1  Cor.  ii.  14.  It  is  this  state  of  mind  that 
enables  us  to  see  the  moral  beauty  and  excellence  of  the  word  of  God, 
and  to  be  delighted  with  its  richnjess. 

4.  Being  "  strong  in  the  Lord  "  will  render  us  useful  in  the  world, 
and  enable  us  to  carry  a  savour  of  religion  about  us.  It  was 
thus  with  primitive  believers,  who  were  seen  to  bear  the  image  of 
the  Saviour.  Acts  iv.  13.  A  Christian  who  declines  in  spirituality, 
instead  of  growing  stronger  and  stronger,  can  do  but  little  good  in 
the  world ;  "  for  if  the  salt  have  lost  its  savour,  wherewith  shall  it  be 
salted?"  Matt.  v.  13. 

Finally  :  As  the  blessing  implored  is  unspeakably  desirable,  so  we 
have  every  encouragement  to  seek  it.  "  God  is  rich  in  mercy,  and 
he  gives  according  to  his  riches."  Phil.  iv.  19. 


ATTENTION  DEMANDED  BY  THE  GOSPEL. 

To-day,  if  ye  will  hear  his  voice,  harden  not  j^our  heart,  as  in  the  provocation,  and  as 
in  the  day  of  temptation  in  the  wilderness. — Psalm  xcv.  7,  8. 

The  past  conduct  of  Israel  and  their  end,  are  here  adduced  as  a 
warning  to  those  in  David's  time,  who  were  the  professed  worship- 
pers of  the  true  God,  ver.  7.  Paul  also  addresses  the  same  warning 
to  professors  in  his  day,  and  sets  before  them  the  same  example  of 
unbelief.  Heb.  iii.  7, 8.  May  not  we  likewise  do  the  same,  and  con- 
sider the  warning  as  addressed  to  every  worshipping  assembly  ?  The 
congregation  of  Israel  were  not  all  true  believers,  nor  were  the  He- 
brew Christians  whom  Paul  addressed  ;  yet  they  professed  to  be  the 
sheep  of  God's  pasture.  You  also  dwell  where  the  shepherd  dwells, 
and  where  his  voice  is  heard;  to  you  therefore  is  the  language  of  the 
text  addressed. 


ATTENTION  DEMANDED  BY  THE  GOSPEL.  3l| 

I.  Explain  the  exhortation:  *'  To-day,  if  ye  will  hear  his  voice  "— 

The  gospel  is  here  supposed  to  be  the  voice  of  God.  Here  It  ia 
that  he  proclaims  his  glory,  the  excellence  and  goodness  of  his  holy 
law,  the  evil  and  demerit  of  sin.  At  the  same  time  this  voice  from 
heaven  proclaims  to  us  a  way  of  escape,  and  warns  us  "  to  flee  from 
the  wrath  to  come."  It  calls  us  to  repent,  and  believe  in  Jesus,  as 
the  "  only  name  given  under  heaven  whereby  we  must  be  saved," 
warning  us  also  that "  there  remaineth  no  more  sacrifice  for  sin.'^  Its 
language  to  the  thoughtless  and  unconcerned,  is  like  that  addressed  to 
Jonah;  "And  now  what  meanest  thou  0,  sleeper ?  Arise  and  call 
upon  thy  God."  To  those  who  are  living  at  a  distance  from  God 
it  says,  "  Seek  ye  the  Lord  while  he  may  be  found."  To  all  who 
are  destitute  of  true  wisdom  it  calls,  "  Oh,  ye  simple,  when  will  ye  be 
wise?"  And  to  those  who  listen  with  tenderness  it  gives  the  kind 
assurance,  "Him  that  cometh,  I  will  in  no  wise  cast  out." 

Again:  As  the  gospel  is  the  voice  of  God,  so  you  are  required  to 
hearken  to  it.  You  are  left  indeed  to  your  choice,  whether  you  will 
hear  it  or  not.  Life  and  death  are  set  before  you:  "choose  ye  this 
day  whom  ye  will  serve."  But  whether  you  will  hear  or  whether 
you  will  forbear,  the  obligations  you  are  under  to  hearken  to  his 
voice,  and  the  consequences  of  refusing  to  do  so,  must  be  faithfully 
stated. 

To  "  hear  his  voice  "  then,  is  not  merely  to  attend  the  preaching 
of  the  gospel;  it  is  to  obey,  as  well  as  to  hearken.  It  is  so  to  "hear 
that  your  souls  may  live;"  to  hear  with  affection  and  delight,  and  to 
receive  the  truth  in  love. 

If  ye  will  hear  his  voice,  "  harden  not  your  heart."  A  tender 
heart  is  like  the  good  ground,  susceptible  of  the  word;  while  a  hard 
heart,  on  the  contrary,  prevents  the  access  of  truth,  and  renders  it 
ineffectual. 

More  particularly— 

1.  Beware  of  an  unbelieving  or  doubting  stale  of  mind,  respecting  the 
truth  and  reality  of  the  word  of  God.  Some  who  attend  the 
gospel  have  no  settled  conviction  of  its  divine  authenticity;  they  nei- 
ther admit  nor  positively  deny  it,  but  are  hesitating  and  halting  be- 
tween two  opinions;  and  thus  the  heart  is  hardened  against  convic- 
tion. This  was  the  case  with  many  of  the  Hebrews,  who  seemed  not 
to  know  whether  the  gospel  was  true  or  not  This  is  a  most  ruinous 
state  of  mind,  for  it  leads  on  to  hardness  of  heart,  and  a  final  rejection 
of  the  truth.  Beware  then  of  hesitating,  till  you  find  the  gospel  to  be 
true,  to  your  cost. 

2.  Be  careful  not  to  evade  the  intentions  of  the  gospel,  but  consider  it 
as  it  really  is,  as  truly  and  certainly  addressed  to  you  individually, 
as  if  you  were  the  only  persons  immediately  interested  in  it. 
There  is  a  great  proneness  to  escape  the  convictions  which  the  word 
is  adapted  to  produce,  by  transferring  it  to  others,  instead  of  apply- 
ing it  to  ourselves;  and  by  this  means  the  heart  is  insensibly  hardened, 


516  ATTENTION  DEMANDED  BY  THE  GOSPEL. 

till  it  acquires  an  unyielding  obduracy.  It  is  the  evident  intention 
of  God's  word,  when  it  commands,  or  threatens,  or  invites,  that  you 
should  consider  it  as  directly  spoken  to  you;  and  if  not  thus  regarded, 
it  is  rendered  of  none  effect.  In  this  way  the  Israelites  provoked 
God,  speaking  by  his  servant  Moses;  and  for  this  *'they  perished  in 
the  wilderness." 

3.  Tremble  at  the  thought  of  standing  it  out  against  God,  and  setting 
at  naught  his  blessed  gospel.  Some  have  even  presumed  to 
do  this,  and  "  would  have  none  of  his  counsel."  Pharaoh  refused  to 
hearken ;  and  though  sometimes  he  appeared  to  be  alarmed,  yet  his 
fears  went  off  again,  till  at  length  his  heart  was  hardened  to  his  de- 
struction. Dread  a  state  of  habitual  indifference  and  neglect,  lest  you 
should  be  given  up  of  God  for  ever. 

4.  Take  heed  of  making  light  of  present  privileges  and  opportunities. 

This  was  the  ruin  of  the  people  of  Israel:  they  made  light 
of  all  the  wonders  God  had  wrought,  in  Egypt  and  in  the  wilderness; 
and  though  "  he  fed  them  with  manna  from  heaven,  their  souls  loathed 
the  light  food ;"  till  at  last  "  he  swore  in  his  wrath,  that  they  should 
not  enter  into  his  rest."  Your  privileges,  however,  are  much 

greater  than  theirs;  you  live  under  the  reign  of  grace,  have  better 
promises  and  brighter  hopes  than  they.  You  have  also  greater  ad- 
vantages than  those  of  most  other  nations;  you  have  the  scriptures, 
which  others  have  not;  a  preached  gospel,  which  others  have  not. 
Beware  of  making  light  of  all  these  inestimable  privileges.  The  sal- 
vation set  before  you  is  a  great  one,  and  attended  with  an  accumula- 
tion of  evidence;  beware  of  neglecting  it,  and  of  turning  away  from 
that  voice  which  now  speaks  to  you  from  heaven.  Heb.  ii.  3,  4; 
xii.  25. 

II.  Offer  a  few  motives  to  enforce  the  exhortation. 

1.  Remember  you  now  have  opportunities  of  hearing  God's  voice, 
sounding  in  his  word;  and  whatever  be  the  use  that  any  one  may 
make  of  it,  the  privilege  itself  is  inestimable.  The  opportunities  now 
so  richly  enjoyed  may  not  be  long  continued :  "  if  therefore  ye  will 
hear  his  voice,  harden  not  your  hearts."  2  Cor.  vi.  2. 

2.  God  demands  speedy  attention,  and  a  speedy  answer.  It  is  "  to- 
day" you  are  required  to  consider,  and  to  obey  his  voice.  Perhaps 
you  may  not  have  another  day  for  it;  and  your  silence  or  indifference 
will  be  considered  as  a  rejection  of  the  divine  counsel.  To-day  is  the 
only  time  you  can  call  your  own;  yesterday  is  past  for  ever,  to-mor- 
row may  never  come. 

3.  If  you  should  harden  your  heart,  consider  the  consequences. 
"Who  hath  hardened  himself  against  God  and  prospered?"  Job  ix. 
4.     Pharaoh  is  left  as  a  warning  to  all  incorrigible  sinners. 

4.  If  you  hearken  not  to  the  voice  of  God,  you  will  never  enter  into 
his  rest.  Recollect  the  fate  of  the  Israelites,  who  perished  through 
unbelief.  Heb.  iii.  18,  19;  iv.  1. 

5.  Remember  it  is  not  even  now  too  late,  though  you  have  never  at- 


VISIBLE  EFFECTS  OF  THE  GRACE  OF  GOD.  317 

tended  to  his  voice  before.  Even  "  to-day "  he  "  waiteth  to  be 
gracious/'  and  will  pour  out  of  his  Spirit  upon  you,  if  you  turn  at 
his  reproof.  Prov.  i.  23. 


VISIBLE  EFFECTS  OF  THE  GRACE  OF  GOD. 

And  they  sent  forth  Barnabas,  that  he  should  go  as  far  as  Antioch:  who  when  lie 
came,  and  had  seen  the  grace  of  God,  was  glad,  and  exhorted  them  all,  that  with 
purpose  of  heart  they  would  cleave  unto  the  Lord.— Acts  xi.  22,  23. 

In  reading  the  Acts  of  the  Apostles  it  is  interesting  to  observe  the 
progress  of  the  gospel,  and  how  even  persecution  itself  is  made  sub*- 
servient  to  that  design,  ver.  19.  How  pleasant  also  to  see  the  men 
of  Cyprus  and  Cyrene  preaching  Christ  to  the  gentiles,  whom  the 
Jewish  converts  had  overlooked,  and  preaching  too  with  great  suc- 
cess! ver.  21.  Tidings  of  this  good  work  having  reached  the  church 
at  Jerusalem,  they  sent  forth  Barnabas  to  superintend  and  to  comfort 
those  who  had  believed. 

Three  things  may  be  noticed  in  the  conduct  of  Barnabas,  on  his 
arrival  at  the  city  of  Antioch — What  he  saw — what  he  felt — and 
what  he  did. 

I.  Observe  what  Barnabas  saw:  "the  grace  of  God." 

1.  In  some  sense  the  grace  of  God  is  invisible,  and  not  to  be  seen. 

It  is  a  secret  influence  upon  the  mind,  the  influence  of  the 
Holy  Spirit.  The  world  sees  it  not,  and  it  knows  us  not.  It  creates 
a  bitterness  which  the  heart  only  knows,  and  a  joy  that  the  stranger 
intermeddles  not  with.  In  some  sense,  the  grace  of  God  is 

hidden  from  the  party  possessing  it:  he  feels  the  effects,  yet  thinks 
and  knows  but  little  about  the  cause.  He  is  drawn,  but  does  not  see 
the  hand  that  draws  him.  Hence  the  awakened  sinner  wonders  to 
find  the  bible  a  new  book,  and  thinks  any  one  must  see  what  he  sees. 
But  though  the  grace  of  God  is  itself  invisible,  its  effects  are 
sufficiently  manifest.  It  may  often  be  seen  in  the  countenance,  mien^ 
and  aspect  of  the  party,  always  in  the  spirit  and  conduct. 

2.  There  are  times  when  the  grace  of  God  is  especially  to  be  seen 
amongst  a  people,  more  than  at  other  seasons.  If  Barnabas 
had  visited  Ephesus  or  Laodicea  at  a  later  period,  he  would  have 
seen  but  little  of  the  grace  of  God.  He  that  walks  among  the  seven 
golden  candlesticks  saw  but  little  of  the  power  of  religion  in  these 
churches.  The  same  may  be  said  of  many  that  are  called  Christian 
congregations.  In  some  of  them  we  behold  nothing  but  formality,  a 
valley  of  dry  bones,  exceeding  dry.  But  there  are  times  when 
the  grace  of  God  may  evidently  be  seen  amongst  a  people,  when 
there  is  a  shaking  among  the  dry  bones,  and  they  are  clothed  with 
flesh  and  sinews. 

3.  There  also  are  individuals,  in  whom  we  see  much  more  of  the 
grace  of  God  than  in  others.  There  are  some  who  are  consi-t 


318  VISIBLE  EFFECTS  OP  THE  GRACE  OF  GOD. 

dered  as  Christians,  and  perhaps  they  may  be  so,  yet  very  little  of 
the  grace  of  God  can  be  seen  in  them,  but  much  carnality  and  world- 
ly-mindedness.  Others  of  whom  we  know  but  little,  are  thought  to 
be  good  people;  but  if  they  be,  their  Christianity  is  not  very  appa- 
rent. Some  there  are,  however,  in  whom  it  may  readily  be 
discovered;  not  by  their  forwardness  to  talk,  but  by  much  better 
symptoms  than  this. 

(1.)  In  some  a  great  change  o[  character  and  conduct  is  visible,  as  in 
Saul  the  persecutor,  Zaccheus  the  publican,  and  many  others.  "  They 
were  once  afar  off,  but  are  now  made  nigh;  once  unrighteous  and  un- 
holy, but  are  now  sanctified,  and  justified,  in  the  name  of  the  Lord 
Jesus,  and  by  the  Spirit  of  our  God."  1  Cor.  vi.  10,  11. 

(2.)  There  are  others  of  a  more  reputable  character,  in  whom  the 
change  is  less  obvious  or  intrusive,  yet  it  may  clearly  be  seen.  There 
is  something  in  their  manner  of  speaking  that  betrays  them,  some- 
thing in  the  manner  of  hearing  the  word  that  bespeaks  an  altered 
state  of  mind.  They  formerly  were  careless,  or  if  not,  they  were 
unimpressed;  but  novv  that  the  heart  of  stone  is  taken  away,  the  truth 
sinks  deep  into  their  souls.  In  their  behaviour,  too,  the  grace 

of  God  is  visible.  They  were  civil,  and  perhaps  polite  before;  but 
now,  tender  and  affectionate,  their  words  are  full  of  meaning,  the  lan- 
guage of  the  heart.  The  interest  they  feel  in  the  gospel  of  Christ,  in 
its  success,  and  the  conversion  of  souls;  the  love  they  manifest  to- 
wards the  brethren,  their  tenderness  of  conscience,  zeal,  patience 
under  afflictions  and  reproaches,  all  give  evidence  of  the  grace  of  God 
that  is  in  them. 

II.  What  Barnabas  felt:  "he  was  glad." 

It  would  fill  him  with  joy  to  see  any  brought  to  the  knowledge  of 
the  truth,  but  to  see  the  gentiles  embracing  the  Saviour  was  quite  a 
new  scene.  He  had  long  dwelt  among  them,  though  himself  a  Jew, 
but  had  witnessed  nothing  of  the  kind  before. 

What  can  afford  greater  joy  to  a  faithful  minister  than  to  see  the 
grace  of  God  among  his  people,  especially  in  those  of  the  rising  ge- 
neration? "I  have  no  greater  joy,"  said  an  apostle,  "than  to  hear 
that  my  children  walk  in  truth."  3  John  4.  To  see  it  also  in  the 
aged,  "bringing  forth  the  peaceable  fruits  of  righteousness,"  and  en- 
circling them  with  a  crown  of  glory,  is  of  itself  a  rich  reward. 
Even  the  occasional  visit  of  such  a  man  as  Barnabas,  to  a  spiritual, 
zealous  and  affectionate  people,  is  sufficient  to  gladden  his  heart. 

It  is  some  pleasure  to  see  gifts  rising  up  in  the  church,  promising 
future  usefulness,  and  to  behold  multitudes  attend  the  word;  but  to 
witness  the  effects  of  divine  grace  on  their  hearts  and  lives,  is  far 
more  interesting.  This  it  is  that  forms  a  bond  of  union,  and  gives 
an  earnest  of  future  glory.  Where  we  see  the  grace  of  God,  we  also 
see  the  heirs  of  immortality  and  eternal  life. 

III.  What  he  did:  "he  exhorted  them  all,  that  with  purpose  of 
heart  they  would  cleave  unto  the  Lord." 


SALUTARY  INFLUENCE  OF  THE  SCRIPTURES.         319 

Having  been  brought  to  the  knowledge  of  the  truth,  our  immedi- 
ate concern  is  to  persevere  in  a  decided  attachment  to  the  Saviour, 
and  "to  follow  the  Lamb  whithersoever  he  goeth."  Grace  does  not 
supersede  great  exertions,  diligence,  and  watchfulness;  those  only 
"who  endure  to  the  end  shall  be  saved." 

No  sooner  does  a  sinner  embrace  the  gospel,  than  there  are  many 
things  which  tend  to  draw  him  aside  from  it.  Our  forefathers  met 
with  great  persecution,  which  required  them  "  with  purpose  of  heart 
to  cleave  unto  the  Lord."  We  are  meeting  with  worldly  objects  to 
draw  off  our  attention,  and  alienate  our  hearts  from  God.  Like  the 
Hebrews  and  Galatians,  some  are  shaken  with  false  doctrine,  and 
drawn  aside  from  the  simplicity  of  the  gospel.  There  is  great  need, 
therefore,  for  the  exhortation  which  Barnabas  addressed  to  those  who 
had  received  the  grace  of  God  in  truth.  In  all  our  trials  it  becomes 
us  "  to  exhort  one  another  daily,"  and  to  "  suffer  the  word  of  ex- 
hortation;" to  attend  constantly  upon  the  means  of  grace,  and  to 
"  give  all  diligence  to  make  our  calling  and  election  sure."  2  Pet.  i. 
10,  11, 


SALUTARY  INFLUENCE  OF  THE  SCRIPTURES. 

Concerning  the  works  of  men,  by  the  word  of  thy  lips  I  have  kept  me  from  the  paths 
of  the  destroyer.— Psalm  xvii.  ^. 

It  was  foretold  from  the  beginning  that  there  should  be  enmity 
between  the  seed  of  the  woman  and  the  seed  of  the  serpent,  and  so 
it  has  been  all  along  to  this  day.  Much  of  this  was  seen  in  the  early 
part  of  David's  life:  not  only  did  Saul  hate  him,  but  there  was  a 
party  ever  ready  to  accuse  him  of  mischievous  designs.  Against 
these  David  makes  his  appeal,  and  desires  that  his  sentence  might 
come  forth  from  the  divine  presence,  ver.  1 — 3.  The  text  is  also  a 
part  of  this  appeal,  attesting  the  circumspection  and  uprightness  of 
his  conduct. 

I.  The  object  of  David's  meditation  was  "the  works  of  men,"  and 
"the  paths  of  the  destroyer." 

He  observed  the  ways  of  the  world,  and  the  courses  which  wicked 
men  pursued,  in  order  to  learn  instruction  from  it.  Let  us  do  the 
same,  and  we  shall  see  what  the  works  of  men  will  lead  to. 

1.  The  paths  that  some  walk  in  are  destruGtive  to  the  well-being 
of  society.  Such  are  the  paths  of  those  who  live  in  open  and 
flagrant  sins;  the  w^ay  of  drunkards  and  profane  persons,  of  liars,  per- 
secutors and  oppressors.  Their  paths  are  an  inroad  upon  the  peace 
and  order  of  society,  and  lead  directly  to  misery  and  destruction. — 
Yet  in  these  paths  multitudes  are  walking,  and  draw  others  after  them, 
till  they  fall  together  into  the  pit  of  perdition. 

2.  The  paths  of  others  are  destructive  to  their  temporal  interests. 
They  are  ruinous  to  their  peace,  their  comfort,  their  health,  and  everj 


320  SALUTARY  INFLUENCE  OF  THE  SCRIPTURES. 

life  itself.  The  same  sins  by  which  they  ruin  others,  they  also  ruin 
themselves.  "Who  hath  wo,  who  hath  sorrow,  who  hath  contentions, 
who  hath  babbling,  who  hath  wounds  without  cause?  They  that  tarry 
long  at  the  wine,  they  that  go  to  seek  mixed  wine."  Prov.  iii.  29,  30. 
Destruction  and  misery  are  in  the  way  of  the  wicked,  and  "  the  way 
of  peace  have  they  not  known;"  while  "godliness  is  profitable  unto 
all  things,  having  the  promise  of  the  life  that  now  is,  and  of  thai  which 
is  to  come." 

3.  All  the  paths  of  sin  are  destrvctive  to  the  soul,  and  will  lead 
to  final  ruin.  Every  sinner  is  self-destroyed.     He  is  already 

exposed  to  the  wrath  of  God  as  the  law-giver;  and  by  a  perseverance 
in  sin,  and  a  rejection  of  the  gospel,  he  is  ruined  not  only  in  desert, 
but  also  in  fact.  It  is  not  merely  the  profligate  that  is  in  danger  of 
destruction,  though  that  is  most  obvious;  the  path  of  the  self-righteous 
leads  to  the  same  issue,  for  it  turns  aside  from  the  only  way  of  salva- 
tion. If  there  be  any  evil  v^^ay  in  us,  it  will  prevent  our  walking  in 
the  way  that  is  everlasting. 

II.  The  use  which  David  made  of  his  observations  on  the  ways  and 
works  of  men:  it  was  to  "keep  himself  from  the  paths  of  the  de- 
stroyer." 

He  made  the  same  use  of  these  things  as  a  pilot  would  of  rocks  and 
shoals,  in  his  passage  through  the  ocean;  he  observed  them  in  order  to 
avoid  them.  Some  consider  the  works  of  men  only  to  expose  and 
censure  them,  and  others  only  to  revenge  and  punish ;  but  David  to 
learn  wisdom,  and  to  guide  his  way. 

The  proper  use  then  to  be  made  of  the  wickedness  we  see  in  the 
world  is  to  keep  ourselves  from  it,  or  to  notice  it  only  for  the  purpose 
of  avoiding  it;  this  will  be  to  extract  good  out  of  evil,  and  "  sweetness 
out  of  the  strong."  He  that  takes  a  proper  view  of  the  depravity  of 
mankind,  will  perceive  in  others  its  odiousness  and  its  issue.  In 
numerous  instances  we  see  to  what  it  brings  men  even  in  this  world; 
to  infamy,  disease,  and  death;  often  to  a  miserable  and  ignominious 
death. 

III.  The  means  by  which  David  was  preserved  from  the  evils  of 
the  world,  namely,  "  by  the  words  of  thy  lips." 

We  may  see  what  effect  the  word  of  God  has  upon  individuals,  and 
\ipon  society  at  large,  by  comparing  the  state  of  public  morals  as 
existing  with  or  without  a  divine  revelation. 

See,  for  example,  what  paganism  has  produced  in  all  its  forms, 
where  the  Scriptures  are  unknown.  See  what  Mahommedanism 

and  papal  superstition  have  produced,  where  the  Scriptures  have  been 
withheld,  and  they  have  "taught  for  doctrine  the  commandments  of 
men."  See  what  is  the  state  of  those  families  and  individuals, 

w^here  the  word  of  God  is  disregarded  On  the  other  hand, 

witness  its  effects  wherever  it  is  read  and  understood,  and  cordially 
embraced.  What  multitudes  have  been  reclaimed  from  the  paths  of 
the  destroyer,  both  in  Christian  and  in  heathen  countries,  by  the  fiee 


SALUTARY  INFLUENCE  OF  THE  SCRIPTURES.  321 

circulation  of  the  Scriptures.  In  numberless  instances  the  word  of 
God  has  been  quick  and  powerful  to  convince  of  sin,  and  equally- 
explicit  in  directing  to  the  only  remedy.  By  taking  it  as  "a  light 
unto  our  feet,  and  a  lamp  unto  our  paths,'^  multitudes  have  shunned 
the  paths  of  the  destroyer;  have  walked  with  God  through  life,  and 
"  finished  their  course  with  joy." 

We  may  now  observe  how  it  is  that  the  word  of  God  tends  to  pre- 
serve us  from  the  paths  of  the  destroyer — 

1.  By  the  purity  of  its  precepts.  These,  if  we  love  them, 
will  keep  us  in  the  hour  of  temptation.  It  was  in  this  way  that  our 
Lord  repelled  the  tempter;  and  if  we  succeed,  we  must  take  the  sword 
of  the  Spirit.  The  first  sin  was  introduced  into  the  world  by  doubt- 
ing the  truth  of  God's  word,  the  enemy  having  insinuated  that  the 
offenders  should  not  surely  die;  let  us,  therefore,  take  heed  of  the 
warnings  which  God  has  given  us  "by  the  word  of  his  lips."  If  al- 
lured by  the  present  evil  world,  or  by  the  company  of  ungodly  men,  let 
us  remember  what  is  written,  Prov.  iv.  14,  15;  Col.  iii.  2;  1  John 
ii.  15. 

2.  By  the  awfulness  of  its  threatenings,  it  is  adapted  to  keep  us 
from  the  way  of  death.  If  we  converse  much  with  the  Scrip- 
tures, we  shall  "stand  in  awe,  and  sin  not."  Our  Lord  denounced 
awful  threatenings  of  condemnation  and  destruction,  in  order  to  deter 
us  from  the  commission  of  sin,  and  laid  his  prohibitions  on  the  indul- 
gence of  every  evil  thought. 

3.  By  the  impressive  examples  it  has  left  on  record,  in  numerous 
instances.  In  the  case  of  Lot,  we  see  the  consequences  of 
worldly-mindedness,  and  also  of  intemperance.  In  the  case  of  David, 
the  effects  of  sensuality,  and  of  luxurious  ease.  In  the  instance  of 
Peter,  the  danger  of  self-confidence,  and  going  in  the  way  of  tempta- 
tion. In  Jehoshaphat,  we  see  the  consequence  of  sin  and  worldly 
connexions:  he  formed  an  alliance  with  Ahab,  and  came  near  losing 
his  life  in  battle.  All  these  are  fearful  examples,  and  written  for  our 
admonition,  on  whom  "the  ends  of  the  world  are  come."  1  Cor.  x.  11. 

4.  By  its  i^iorious  doctrines,  we  are  also  kept  from  the  paths  of 
sin.  Nothing  renders  sin  so  supremely  odious  as  the  doctrine  of 
the  cross;  in  the  sufierings  of  Christ  we  see  it  in  all  its  native  defor- 
mity, and  the  infinite  displeasure  of  God  against  it.  Every  doctrine 
of  the  gospel  is  according  to  godliness,  and  teaches  us  to  live  soberly, 
righteously,  and  godly  in  the  present  evil  world ;  but  it  is  by  the  cross 
of  Christ  that  our  sinful  affections  and  lusts  are  to  be  crucified,  and 
the  body  of  sin  destroyed.  If  the  love  of  Christ  does  not  keep  us  from 
evil,  nothing  will. 

5.  lis  precious  promises  aflford  a  powerful  preservative  against  sin, 
and  by  them  it  is  that  we  escape  the  ^*  corruption  that  is  in  the  world 
through  lust."  2  Pet.  i.  4.  Let  us  but  keep  our  eye  upon  the 
promise  of  eternal  life,  and  it  will  wean  our  hearts  from  all  the  vani- 
ties of  time  and  sense.    "Thy  word  have  I  hid  in  my  heart,"  says  the. 

VOL.  II — 41 


322  THE  SPIRITUAL  SEED  OF  ABRAHAM. 

Psalmist,  "thatl  might  not  sin  agamst  thee:"  and  *«if  the  word  of 
Christ  dwell  in  us  richly,  sin  shall  not  have  dominion  over  us."  This 
is  the  only  sovereign  antidote  for  the  moral  contagion  of  our  nature. 
Gal.  V.  16. 


THE  SPIRITUAL  SEED  OF  ABRAHAM. 

Now  we,  brethren,  as  Isaac  was,  are  the  children  of  promise. — Galatians  iv.  28. 

It  is  affecting  to  observe  how  prone  we  are  to  turn  aside  to  error, 
and  what  early  attempts  were  made  to  corrupt  the  gospel.  The  Ga- 
latians, though  they  enjoyed  the  ministry  of  the  apostles,  and  avowed 
the  w^armest  attachment  to  Paul,  suffered  themselves  to  be  influenced 
by  a  set  of  Judaizing  teachers,  who  wanted  to  introduce  circumcision  as 
necessary  to  salvation.  So  long  as  it  was  attended  to  by  the  Jews 
only,  and  not  with  a  view  to  their  justification,  Paul  speaks  of  it  as  a 
thing  indifferent,  saying  that  neither  "  circumcision  availed  any  thing, 
nor  uncircumcision."  But  when  it  was  made  the  ground  of  a  sinner's 
acceptance  with  God,  he  regarded  it  as  subversive  of  the  whole  gos- 
pel. He  accordingly  tells  the  Galatians  that  they  had  "fallen  from 
grace,"  that  they  had  introduced  "another  gospel,"  and  that  with  such 
views  "Christ  would  profit  them  nothing." 

The  leading  design  therefore  of  this  epistle  is  to  prove  that "  we  are 
justified  by  faith,  and  not  by  the  works  of  the  law."  For  this  pur- 
pose the  apostle  alleges  that  Abraham  was  not  justified  by  works, 
but  by  faith  in  the  promised  Messiah ;  and  that  all  his  spiritual  seed 
were  to  be  saved  by  faith  only,  chap.  iii.  8,  9.  That  the  covenant 
made  with  Abraham  was  more  ancient  than  the  Sinai  covenant,  and 
could  not  be  disannulled  by  it,  iii.  17.  That  the  same  doctrine  was 
taught  even  by  the  historical  events  in  Abraham's  family,  which  were 
allegorical  in  their  meaning  and  intent.  Hagar  and  her  son  answer 
to  "Jerusalem  that  now  is,"  to  the  Jewish  church  in  a  state  of  bon- 
dage under  the  law ;  and  Sarah  and  her  son  to  the  heavenly  "  Jerusa- 
lem, the  mother  of  us  all,"  iv.  24 — 26. 

I.  Briefly  explain  the  terms  in  the  text. 

1.  The  word  "promise  "  here  is  of  a  similar  import  with  the  gos- 
pel, of  which  Christ  is  the  sum  and  the  substance.  It  is  called  a  pro- 
mise, in  contradistinction  to  the  law,  which  knows  nothing  of  unde- 
served mercy.  That  which  comes  as  the  reward  of  our  obedience  is 
of  the  law ;  that  which  is  of  grace  only,  is  matter  of  free  promise. 

2.  Isaac  is  said  to  have  been  "the  child  of  promise,"  and  he  was  so 
in  two  respects.  He  was  born,  not  according  to  the  ordinary  course 
of  nature,  but  given  by  the  special  promise  of  God  to  Abraham,  and 
brought  forth  by  the  extraordinary  power  of  God.  Next,  he  had  a 
peculiar  inheritance  given  him,  which  Ishmael  was  not  allowed  to 
share.  He  had  not  only  a  portion  in  Canaan,  but  the  promise  that  the 
Messiah  was  to  spring  from  him,  and  that  all  believers  should  be  rec- 
koned as  his  spiritual  seed.  Rom.  ix.  7, 8. 


DESTRUCTIQN  OF  THE  LAST  ENEMY.  SftS 

II.  Consider  the  leading  design  of  the  apostle,  which  is  to  show- 
that  all  real  Christians  become  such,  not  by  natural  descent,  but  by 
the  special  interposition  of  God;  or  that  "they  are  children  of  the  pro- 
mise as  Isaac  was." 

We  are  not  Christians  by  birth,  however  wise  or  holy  our  ances- 
tors may  have  been ;  nor  by  education,  whatever  advantages  of  this 
kind  we  may  have  enjoyed.  Ishmael  had  both  these  on  his  side,  yet 
had  no  part  in  the  promise.  Believers  being  born  of  God,  is  as  much 
out  of  the  common  course  of  nature  as  the  birth  of  Isaac,  but  alike 
essential  to  their  being  "  heirs  of  the  promise  of  eternal  life." 

Hence  when  Abraham  understood  the  promise,  he  had  no  hope 
from  second  causes,  but  "against  hope  believed  in  hope."  Those 
who  are  eventually  born  of  God,  were  often  given  up  as  a  hopeless 
case,  after  various  means  had  been  used  in  vain:  and  if  means  at 
length  become  effectual,  it  is  "  by  the  mighty  power  of  God.^'  John 
i.  13;  James  i.  18. 

Isaac  was  not  only  born  by  the  extraordinary  interposition  of  God, 
but  this  was  according  to  promise,  that  "  at  the  set  time  Sarah  should 
have  a  son."  It  is  thus  also  in  regard  to  believers.;  their  conversion 
is  according  to  the  promise  made  to  "  Christ  Jesus  before  the  world 
began."  Ephes.  i.  3,  4 ;  Titus  i.  2.  All  that  are  saved  were  promised 
to  Christ  as  the  reward  of  his  sufferings,  and  that  "  he  might  see  of 
the  travail  of  his  soul."  Isai.  xlix.  6;  liii.  10. 

Believers  were  not  only  given  in  promise  to  Christ,  but  also  to  the 
church,  and  to  Abraham,  whose  seed  they  are.  Often  did  God  pro- 
mise to  the  church,  when  in  a  low  state,  a  glorious  increase  from 
among  the  gentiles ;  and  every  conversion  among  them  is  the  fulfil- 
ment of  that  promise.  Jer.  xvi.  19;  Ephes.  iii.  6  ;  Rom.  iv.  13, 

III.  Christians,  like  Isaac,  are  heirs  of  a  spiritual  inheritance. 

1.  Their  inheritance  is  great:  it  contains  all  the  blessings  of  the 
new  covenant,  of  salvation  and  eternal  life. 

2.  It  is  "  of  grace,  and  not  by  the  works  of  the  law."  All  is  a 
free  gift,  through  the  redemption  ttlat  is  in  Christ  Jesus. 

3.  It  is  chiefly  future^  and  only  partially  enjoyed  in  the  present 
world.  "  To  us  are  given  exceeding  great  and  precious  promises," 
and  we  must  live  by  faith  as  the  patriarchs  did,  who  were  "  strangers 
and  pilgrims  on  the  earth." 


DESTRUCTION  OF  THE  LAST  ENEMY. 

The  last  enemy  that  shall  be  destroyed  is  death. — 1  Corinthians  xv.  26. 

Mercy  to  man  was  first  introduced  under  the  form  of  a  threatening 
against  the  serpent,  and  mercy  to  man  closes  its  career  in  the  same 
form;  namely,  in  a  threatening  against  one  of  the  principal  works  of 
the  same  enemy,  and  by  the  same  hand.  Gen.  iii.  15»     The  former 


384  DESTRUCTION  OF  THE  LAST  ENEMY. 

was  the  signal  for  the  commencement  of  this  warfare,  and  the  latter 
its  termination.  Christ  is  here  considered  as  a  king,  to  whom  it  is 
promised  that  he  shall  reign  till  his  enemies  are  subdued;  death  is 
personified  and  ranked  among  his  enemies,  the  last  to  be  destroyed. 

I.  Observe,  death  is  here  denominated  an  "enemy." 

It  may  truly  be  said  to  be  such,  because  it  is  opposed  to  our  very 
existence;  it  is  the  penalty  due  to  sin,  and  nature  revolts  at  its  ap- 
proach. It  is  the  king  of  terrors,  at  war  with  man  from  the  com- 
mencement of  his  being.  It  is  a  fearful  consideration,  that  liiere  is 
no  way  of  passing  to  glory,  but  through  the  gates  of  death.  We  must 
go  and  leave  all  behind  us;  and  if  Christ  do  not  receive  us,  we  must 
fall  into  perdition. 

Yet  it  may  be  asked,  why  does  Christ  himself  reckon  it  as  an  ene- 
my? Death  is  not  like  Satan,  an  enemy  to  God  as  well  as  man;  it 
is  a  part  of  the  punishment  due  to  sin.^  Why  then  does  Christ  con- 
sider it  as  an  enemy,  and  threaten  its  destruction  ? 

1.  Because  it  is  one  of  the  chief  effects  of  sin,  and  it  is  his  object 
to  destroy  all  these  effects,  on  behalf  of  those  who  believe  in  him. 
^^For  this  purpose  the  Son  of  God  was  manifested,  that  he  might 
destroy  the  works  of  the  devil ;"  and  death  is  one  of  his  principal 
works.  1  John  iii.  8. 

2.  Because  his  love  to  his  people  is  such,  that  he  considers  their 
enemies  as  his  own,  though  now  he  himself  "dieth  no  more,''  and 
"death  hath  no  more  dominion  over  him."  By  his  sufferings  on  the 
cross  he  «  destroyed  him  that  had  the  power  of  death,  and  eventually 
death  itself  shall  be  swallowed  up  in  victory." 

3.  Death  not  only  sets  himself  against  us,  but  also  against  him, 
when  in  our  nature;  so  that  it  is  the  common  enemy  of  Christ  and 
his  people.  Death  obtained  a  temporary  victory  over  him;  it  is  fit 
therefore  that  he  should  be  threatened  as  an  enemy,  and  fall  at  last  by 
Christ's  hand. 

II.  Death  is  called  "  the  last  enemy.** 

He  is  the  last  to  us  individually,  the  last  to  the  church  of  God  col- 
lectively, and  the  last  enemy  that  Christ  encountered  upon  earth. 

The  intimation  here  is,  that  many  will  have  fallen  by  death,  before 
he  hinriself  is  destroyed.  Many  olher  enemies  of  Chrfst  will  be  sub- 
dued in  succession,  but  this  direful  adversary  will  hold  it  out  to  the 
very  last 

1.  When  Jesus  drew  his  sword  in  this  warfare,  it  was  first  directed 
xigainst  Satan,  and  the  powers  of  darkness.  These  he  destroyed 
upon  the  cross,  where  he  spoiled  principalities  and  powers,  and 
bruised  the  serpent's  head.  In  so  doing  he  destroyed  him  that  had 
the  power  of  death,  but  not  death  itself,  for  that  enemy  is  yet  to  be 
overcome.  Christ  extracted  the  sting  of  death  by  his  atoning  sacri- 
iice,  made  death  itself  subservient  to  his  followers,  and  prepared  the 
way  for  its  final  destruction,  but  "the  §nd  is  not  yet." 


REDEMPTION  BY  THE  BLOOD  OF  CHRIST.  325 

2.  In  carrying  on  the  war  by  the  preaching  of  the  gospel,  it  is 
chiefly  directed  against  sin,  whose  destruction  is  begun  by  regene- 
rating grace,  and  carried  on  in  a  life  of  repentance  and  self-denial; 
but  it  is  through  death  that  we  obtain  the  final  victory.  Yet  even  in 
heaven,  while  our  bodies  are  in  the  grave,  the  triumph  is  not  com- 
plete, nor  can  it  be  till  Christ  has  fully  redeemed  us.  Psal.  xlix.  15. 

III.  Death  is  an  enemy  doomed  to  be  "destroyed." 

The  victory  over  it  will  consist  in  our  being  raised  from  the  dead 
to  a  life  of  glorious  immortality.  The  resurrection  itself  will  be  a 
victory,  but  it  will  be  crowned  and  consummated  with  eternal  life. 
The  resurrection  of  Christ  was  an  earnest  of  this,  and  ours  will  be 
the  completion.  1  Cor.  xv.  44 — 57.  It  would  afford  but  little  com- 
foi:t  to  know  that  death  itself  should  die,  but  its  death  and  destruction 
involve  our  life.  Here  it  is  we  see  believers  standing  upon  the  neck 
of  their  enemy,  and  asking  him  triumphantly,  "  Oh  death,  where  is 
thy  sting?  oh  grave,  where  is  thy  victory  ?" 

The  victory  will  not  only  be  obtained  at  the  resurrection,  but  that 
victory  will  be  decisive.  It  will  not  be  like  a  drawn  battle,  but  the 
enemy  will  be  wholly  swallowed  up,  and  utterly  destroyed,  to  exist 
no  more  for  ever.  Hos.  xiii.  14;  Rev.  xxi.  4. 

It  is  in  the  faith  of  this,  that  believers  obtain  a  partial  victory  even 
here.  Rom.  viii.  37 — 39.  How  needful  then  to  abide  in  Christ!  for 
"  he  that  seeketh  our  life  seeketh  his  life;  but  with  him  we  shall  be 
in  safeguard."  1  Sam.  xxii.  23. 

Let  the  unbeliever  tremble,  for  if  he  meet  death  without  Christ,  he 
will  meet  him  as  an  unconquered  enemy,  and  must  fall  before  him. 
To  such  the  resurrection  will  yield  no  advantage;  it  will  only  be  a 
preparation  for  the  second  death. 


REDEMPTION  BY  THE  BLOOD  OF  CHRIST. 

Unto  him  that  loved  us,  and  washed  us  from  our  sins  in  his  own  blood,  and  hath  made 
us  kings  and  priests  unto  God  and  his  Father;  to  him  be  glory  and  dominion  for 
ever  and  ever.    Amen. — Revelation  i.  5,  6. 

Christ  is  the  object  of  praise  and  adoration  as  a  divine  person, 
being  himself  the  Son  of  God;  and  there  is  also  glory  attributed  to 
him  as  Mediator,  having  redeemed  us  unto  God  by  his  blood.  It  is 
in  the  latter  sense  that  glory  and  dominion  are  here  ascribed  to  him, 
and  let  it  be  so  ascribed  for  ever  and  ever.     Amen. 

I.  We  are  led  to  consider  what  is  implied  in  the  text,  namely,  our 
polluted  and  defiled  condition  as  sinners. 

As  coming  out  of  the  hands  of  our  Creator,  man  was  pure  and  holy, 
made  after  the  image  of  God;  but  by  sin  we  are  become  polluted. 
Yet  men  in  general  think  nothing  of  sin,  in  any  other  way  than 
as  it  affects  the  interests  of  society;  and  if  free  from  outward  offence, 
they  then  appear  pure  in  their  own  eyes.     But  the  defilement  lies 


326  REDEMPTION  BY  THE  BLOOD  OF  CHRIST. 

deep  within,  and  out  of  the  heart  proceed  all  the  evils  of  the  life. 
Matt.  XV.  19. 

In  particular,  all  the  springs  of  action  are  defiled,  all  our  thoughts, 
motives,  and  desires;  so  defiled  as  to  pollute  all  our  services  and  duties 
in  religion.  Even  "our  righteousness  is  as  filthy  rags,"  and  v^e  are 
become  abominable  in  the  sight  of  God.  Job  xv.  16.  Hence  all  the 
threatenings  and  curses  are  against  us. 

The  corruption  of  our  nature  is  such,  that  we  are  totally  unfit  for 
the  society  of  holy  beings;  and  while  unrenewed  we  cannot  enter 
into  the  kingdom  of  God.  Like  the  leprous  persons,  we  are  thrust 
out  of  the  camp,  and  cannot  be  admitted  till  the  moral  malady  is 
healed. 

Yet  sinners  think  little  of  their  condition,  and  feel  quite  easy  and 
contented  as  they  are.  But  if  God  shine  into  the  heart,  we  shall  soon 
begin  to  see  and  feel  our  vileness,  and  mourn  over  it.  All  that  are 
taught  of  God,  are  made  to  know  the  plague  of  their  own  heart.  We 
see  in  what  manner  David  loathed  himself  when  brought  to  repen- 
tance, and  he  is  only  an  example  of  what  every  other  penitent  is  made 
to  feel.     Psalm  li. 

II.  Consider  what  Christ  has  done  for  us:  "  he  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood." 

He  loved  us Love  is  the  first  moving  cause  of  all,  and  therefore 

it  is  first  mentioned:  all  that  follows  is  the  proper  effect  and  expres- 
sion of  this  love. 

Love  is  the  most  estimable  of  all  affections,  and  we  generally  value 
gifts  and  services  done  for  us  accordingly.  If  a  person  does  ever 
so  much  for  us,  and  not  from  love,  it  is  but  little  regarded.  Christ 
also  values  our  services  by  the  same  rule,  and  thinks  nothing  of  what 
we  do,  except  it  be  from  love  to  him.  In  the  same  way  we  are  taught 
to  value  all  that  he  has  done  for  us,  and  to  conceive  of  it  as  in  the 
highest  degree  interesting,  because  it  is  the  effect  of  love. 

There  are  two  things  worthy  of  notice  in  the  love  of  Christ,  and 
which  render  what  he  has  done  for  us  so  precious  and  inestimable. 

(1.)  lis  freeness.    The  love  of  Christ  was  fixed  on  us  "  while  we 

were  yet  sinners,"  while  in  our  sins  and  in  our  blood,  and  antece- 
dently to  our  being  washed,  which  therefore  could  not  be  the  ground 

or  motive  of  his  love.    Ephes.  v.  25,  26;  Titus  iii.  5. (2.)  Its 

strength  or  fulness.  The  love  of  Christ  was  such,  that  "  he  gave  him- 
self for  us:"  and  "greater  love  hath  no  man  than  this,  that  a  man 
lay  down  his  life  for  his  friends."  John  xv.  13. 

Again:  He  "hath  washed  us  from  our  sins  in  his  own  blood^^ 

The  expression  is  figurative,  but  very  strong:  he  hath  purified  us  at 
the  expense  of  blood.  By  this  is  meant  his  laying  down  his  life  for 
us  as  an  atoning  sacrifice,  and  it  implies  that  nothing  short  of  this 
would  take  away  sin.  All  cerem'onial  washings,  all  our  pray- 

ers and  tears,  are  utterly  in  vain ;  and  nothing  but  the  gospel  can  teach 
us  how  we  are  to  be  purified  and  made  holy.     Had  it  not  been  for 


REDEMPTION  Br  THE  BLOOD  OF  CHRIST.  327 

the  sacrifice  of  Christ,  he  that  is  holy,  as  angels  are,  should  have 
been  holy  still;  and  he  that  is  filthy,  as  men  and  devils  are,  must 
have  been  filthy  still. 

1.  But  why  is  our  cleansing  from  sin  ascribed  to  the  blood  of  Chrisl? 

Not  because  of  any  physical  or  natural  efficacy,  but  be- 
cause it  is  the  life,  and  it  is  the  blood  that  maketh  atonement.  Lev. 
xvii.  11.  The  life  of  the  sinner  is  forfeited,  and  the  life  of  the  sure- 
ty must  become  the  sacrifice.  "  Without  shedding  of  blood,  there  is  no 
remission."  Heb.  ix.  22.  It  was  not  the  sufferings  of  Christ  merely, 
but  his  death,  that  made  the  atonement;  and  it  was  necessary  also  in 
his  death,  that  there  should  be  ^^  the  shedding  of  his  most  precious 
blood."  1  Pet.  i.  19.  Hence  the  evangelist  is  so  careful  to  record  the 
identical  fact,  that  blood  flowed  from  the  Saviour's  side  while  hang- 
ing on  the  cross.  John  xix.  34,  35.  Hence  also  it  is  that  our  redemp- 
tion is  so  repeatedly  and  emphatically  ascribed  to  "  the  blood  of  the 
cross."  Ephes.  i.  7;  Col.  i.  20;  1  John  i.  7;  Rev.  v.  9. 

2.  What  is  there  especially  in  the  blood  of  Christ  that  tends  to  cleanse 
from  sin?  The  blood  of  bulls  and  of  goats  could  not  take  away 
sin;  it  was  not  therefore  by  blood  merely  as  such;  nor  would  the  blood 
of  any  mere  creature  suffice,  however  exalted  in  the  scale  of  being. 
It  was  the  deity  of  Christ  that  gave  it  this  cleansing  power.  1  John 
i.  7.  He  by  the  sacrifice  of  himself  purged  our  sins,  who  is  "the 
brightness  of  the  Father's  glory,  and  the  express  image  of  his  per- 
son." Heb.  i.  3.  . 

3.  In  what  manner  does  the  blood  of  Christ  cleanse  us?  We 
need  a  double  purification ;  the  removal  of  the  curse  due  to  sin,  and 
the  removal  of  its  pollution.  It  is  for  the  sake  of  the  blood  of  Christ 
that  we  are  pardoned  and  accepted;  and  it  is  in  virtue  of  this  also  that 
the  Holy  Spirit  is  given  to  renew  and  sanctify  the  mind,  and  to 
"  cleanse  us  from  all  unrighteousness."  The  doctrine  of  the  cross 
which  gives  peace  to  the  mind,  imparts  also  a  spirit  of  purity. 

4.  What  then  is  needful  to  our  being  actually  cleansed  and  pardoned? 

Only  that  we  believe  in  Jesus,  and  repair  "to  the  fountain 
open  for  sin  and  uncleanness."  He  is  "  able  to  save  all  that  come  unto 
God  by  him,"  but  none  else.  The  annual  atonement  made  for  all  Israel 
became  effectual  to  those  only  who  confessed  their  sins,  and  laid  their 
hands  upon  the  sacrifice;  and  none  but  "  the  comers  thereunto  "  were 
benefited  by  it.  Those  who  reject  the  sacrifice  of  Christ  must  for 
ever  remain  unsanctified,  and  unforgiven,  for  "  there  remaineth  no 
more  sacrifice  for  sin." 

Having  "  loved  us,  and  washed  us  from  our  sins  in  his  own  blood," 
Christ  hath  made  us  kings  and  priests  unto  God  and  his  Father. 
This  denotes  not  merely  what  we  shall  be,  but  what  we  now  are,  a 
royal  priesthood;  and  to  this  end  he  has  washed  us  in  his  own  blood, 
even  as  the  priests  of  old  were  purified  in  the  sacred  laver,  previous 
to  their  entering  upon  the  sacerdotal  office.  Exod.  xxix.  4.  All  be- 
lievers are  thus  consecrated  to  the  Lord,  to  draw  near  unto  him,  and  to 
"offer  up  spiritual  sacrifices,  acceptable  to  God  by  Jesus  Christ."  1  Pet. 


328  DfciTV  ANt)  ATONEMENT  OF  CHRIST. 

iii  5.     They  are  the  only  true  worshippers  in  the  spiritual  temple,  and 
it  is  theirs  to  "  minister  before  the  altar,  and  before  the  throne." 

Finally:  For  all  this  love  and  mercy  we  are  taught  to  ascribe  glory 
and  dominion  to  Christ.  To  him  belong  the  honour  and  the  glory  of 
our  salvation,  and  all  that  we  receive  from  him  must  be  cast  at  his  feet. 
Nothing  is  more  congenial  to  the  heart  of  a  real  Christian,  than  that  the 
Saviour  should  be  supremely  loved  and  adored;  and  in  no  ascription 
could  he  acquiesce  with  greater  cordiality  than  this  which  is  here 
given.     "  To  him  be  glory  and  dominion  for  ever  and  ever.    Amen." 


DEITY  AND  ATONEMENT  OF  CHRIST. 

Who  being  the  brightness  of  his  glory,  and  the  express  image  of  his  person,  and  up- 
holding all  things  by  the  word  of  his  power,  when  he  had  by  himself  purged  our 
sins,  sat  down  on  the  right  hand  of  the  Majesty  on  high. — Hebrews  i.  3. 

Some  of  the  earliest  corruptions  of  Christianity  consisted  in  enter- 
taining low  thoughts  of  the  person  and  work  of  Christ:  had  it  been 
otherwise,  much  that  is  found  in  this  epistle  would  have  been  irrele- 
vant. We  have  cause,  however,  to  be  thankful  for  what  rose  out  of 
these  corruptions,  both  in  this  epistle  and  the  gospel  of  John. 

The  text  contains  a  divinely  magnificent  account  of  the  person  and 
work  of  Christ,  partly  in  relation  to  his  antecedent  character,  or  what 
he  was  originally;  partly  to  his  taking  on  him  the  ofiice  of  a  priest,  to 
purge  away  our  sins;  and  partly  also  to  his  consequent  exaltation  at 
the  right  hand  of  God.  Let  us  briefly  review  each  of  these  great  and 
important  subjects. 

I.  Consider  what  is  said  of  the  person  of  Christ,  previous  to  his 
becoming  our  Saviour. 

He  is  "  the  brightness  of  the  Father's  glory,  the  express  image  of 
his  person,  and  he  upholds  all  things  by  the  word  of  his  power.'' — 

If  this  be  not  descriptive  of  his  being  truly  God,  it  is  not  in  the 
power  of  language  to  convey  such  an  idea.  There  is  a  great  resem- 
blance between  this  passage  and  that  in  Phil.  ii.  6,  where  he  is  repre- 
sented as  being  originally  "in  the  form  of  God,  and  thinking  it  no 
robbery  to  be  equal  with  God:"  and  as  that  passage  was  intended  to 
show  the  deep  humiliation  of  Christ,  in  taking  on  him  "  the  form  of  a 
servant,"  so  the  description  in  the  text  is  designed  to  show  what  it  is 
that  gives  value  to  his  sacrifice,  and  dignity  and  importance  to  the 
whole  of  the  Christian  revelation. 

The  antecedent  glory  of  Christ  is  a  subject  on  which  the  Scriptures 
delight  to  dwell,  as  may  be  seen  in  various  passages.  Mic.  v.  2;  John 
i.  I — 3;  1  John  i.  1,2.  It  is  on  this  principle  that  all  the  reasoning  in 
this  epistle  rests,  for  this  it  is  that  places  him  infinitely  above  angels, 
chap.  i.  6 — 8;  above  Moses  the  lawgiver,  iii.  4 — 6;  and  above  Aaron 
the  high  priest,  ver.  4 — 6.  The  pre-existence  of  Christ  was  necessary 
to  his  assumption  of  our  nature,  and  his  pre-existent  and  essential  glory 


DEirr  AND  ATONEMENT  OF  CHRIST.  320 

rendered  that  assumption  an  act  of  infinite  condescension.  Heb.  ii.  14 
—16;  2  Cor.  viii.  9. 

Let  us  attend  to  the  meaning  of  the  terms  employed  in  the  text, 
as  far  as  we  can  comprehend  them,  for  the  subject  is  great  and  over^ 
whelming. 

1.  Christ  is  here  called  the  brightness  of  the  Father's  glory.  The 
description  is  metaphorical,  for  it  is  not  in  the  power  of  language  to 
express  what  God  really  is,  or  to  give  a  literal  account  of  the  divine 
nature.  The  allusion  here  is  to  the  sun,  sending  forth  its  beams 
throughout  the  wide  creation;  and  Christ  is  the  emanation  or  efful- 
gence of  the  divine  glory.  This  perhaps  is  as  just  an  idea  as  can  be 
conveyed  to  us,  of  the  union  and  distinction  between  the  Father  and 
the  Son.  He  is  in  the  Father,  and  the  Father  in  him.  God  never 
was  without  a  Son,  any  more  than  the  sun  in  the  heavens  can  exist 
without  its  beams;  yet  they  are  not  so  one  as  to  admit  of  no  proper 
or  personal  distinction.  Christ  is  not  the  Father,  yet  there  is  such 
an  equality,  that  he  is  emphatically  "  the  brightness  of  his  glory." 

It  is  also  through  him  that  the  glory  of  the  divine  nature  is  revealed 
and  made  manifest.  God  made  the  world  by  him,  and  by  him  he  saved 
it;  the  Lord  Jesus  is  therefore  the  shining  forth  of  all  this  glory. 

2.  He  is  the  express  image  of  his  person,  the  image  of  the  invisible 
God.  Col.  i.  15.  This  also  is  figurative,  alluding  to  the  likeness  of  a 
son  to  a  father,  only  this  likeness  is  perfect.  There  is  not  an  attribute 
or  a  feature  in  the  character  of  the  Father  but  what  is  also  in  the  Son. 
Here  is  likewise  a  personal  distinction  consisting  with  a  oneness  of 
nature,  and  without  any  other  subordination  than  that  which  is  re- 
lative, as  between  a  Father  and  a  Son. 

3.  Christ  upholdeth  all  things  by  the  ivordof  his  power.  Nothing 
can  be  more  expressive  of  his  godhead,  for  this  is  claimed  as  the  special 
prerogative  of  God  alone.  Psal.  Ixxv.  3.  Such  then  is  the  character 
of  him  with  whom  we  have  to  do,  as  the  apostle  and  high  priest  of 
our  profession. 

II.  Observe  what  is  said  of  his  work  in  undertaking  the  office  of 
a  priest.     "  He  by  himself  purged  our  sins  "— 

This  is  expressive  of  the  great  object  of  his  incarnation  and  coming 
into  the  world;  and  there  are  two  things  which  demand  attention — 

1.  The  efficacy  of  his  sacrifice:  "  he  purged  our  sins.'^  Tlie  term 
alludes  to  the  ceremonial  cleansings  under  the  law,  which  were  ef- 
fected by  sacrificial  blood :  ch.  ix.  22.  Hence  David  prayed,  "  Purge 
me  with  hyssop,  and  I  shall  be  clean."  Psalm  li.  7.  Our  being 
cleansed  by  the  blood  of  Christ  is  the  substance  of  all  these  typical 
purifications.  1  John  i.  7,  9.  By  his  death  he  removed  the  penal 
effects  of  sin,  and  through  the  application  of  it  by  faith,  the  con- 
science is  purified.  The  gospel  therefore  connects  repentance  and 
the  remission  of  sins,  and  proclaims  forgiveness  amongst  all  nations. 
Luke  xxiv.  47. 

2.  The  ground  or  reason  of  this  efficacy:  "  He  by  himself  purged 
VOL.  Ti. — 42 


330  DEITY  AND  ATONEMENT  OF  CHRIST. 

our  sins."  When  the  Scriptures  speak  of  Christ's  miracles,  they 
usually  ascribe  them  to  the  power  and  authority  of  the  Father,  rather 
than  the  divinity  of  the  Son.  So  also  in  his  sufferings  he  was  suc- 
coured by  the  ministry  of  angels,  and  upheld  by  the  power  of  God, 
seeing  he  had  taken  upon  him  the  form  of  a  servant,  which  required 
that  he  should  act  in  subordination  to  him  that  sent  him.  Isai.  xlii.  1; 
xlix.  8.  But  the  scriptures  as  uniformly  ascribe  the  efficacy  of  his 
sacrifice  to  the  divinity  of  his  person,  as  giving  value  and  virtue  to 
his  sufferings.  "  It  is  the  blood  of  Jesus  Christ,"  as  he  is  the  Son  of 
God,  that  "  cleanseth  us  from  all  sin."  1  John  i.  7.  He  hath  purged 
our  sins  by  the  sacrifice  of  "himself,"  and  hence  we  see  the  necessity 
of  Christ's  divinity  in  order  to  the  atonement. 

III.  The  exaltation  which  followed  upon  his  offering  himself  as  a 
sacrifice  for  us.  "  He  sat  down  on  the  right  hand  of  the  Majesty  on 
high." 

1.  By  the  "  right  hand  of  God  '^  is  meant  the  first  place  in  his  favour. 
None  are  so  high  in  the  esteem  of  the  Father,  either  in  heaven  or  in 
earth,  as  Christ;  none  have  such  honours  conferred  upon  them,  or 
such  favours  granted  at  their  intercession.  In  all  things  he  is  to  have 
the  pre-eminence,  for  "  he  is  before  all  things,  and  by  him  all  things 
consist."  Col.  i.  17,  18. 

2.  This  is  mentioned  as  an  honour  which  became  him.  Conscious 
that  he  had  done  the  will  of  God,  and  finished  the  work  which  he 
had  given  him  to  do,  the  Lord  Jesus  went  and  took  the  place  which 
belonged  to  him.  He  "  sat  down  on  the  right  hand  of  God,  angels, 
and  authorities,  and  powers  being  made  subject  unto  him."  I  Pet.  iii. 
22.  JVhile  all  in  heaven  cry,  "Thou  art  worthy  to  receive  power, 
and  riches,  and  wisdom,  and  strength,  and  honour,  and  glory,  and 
blessing."  Rev.  v.  12. 

Improvement^ 

(1.)  Seeing  that  God  hath  provided  for  us  an  all-suffi^cient  Saviour, 
let  us  learn  to  trust  him,  and  to  "call  upon  his  holy  name,"  remem- 
bering that  there  is  salvation  in  no  other.  John  iii.  35  j  Acts  ii.  21; 
iv.  12. 

(2.)  We  see  the  way  in  which  our  sins  are  to  be  expiated  and  re- 
moved; not  by  tears  or  sufferings  of  our  own,  but  by  the  precious 
blood  of  Christ,  and  that  alone.  Nevertheless,  sin  must  be  lamented 
and  confessed,  or  it  cannot  be  forgiven.  1  John  i.  9. 

(3.)  The  exaltation  of  Christ,  as  the  reward  of  his  humiliation,  is 
to  us  a  source  of  great  encouragement.  "  He  is  exalted  to  be  a  Prince 
and  a  Saviour,  to  give  repentance  and  the  remission  of  sins;"  and 
"  is  able  to  save  to  the  uttermost  all  that  come  unto  God  by  him." 

(4.)  The  conduct  of  Christ  in  doing  and  suffering  the  will  of  God, 
and  then  entering  into  his  glory,  is  given  as  an  example  for  our  imi- 
tation. Heb.  xii.  2. 


(     331     ) 
PATRIARCHAL  FAITH  AND  PIETY. 

And  these  all,  having  obtained  a  good  report  through  faith,  received  not  the  promise: 
God  having  provided  some  better  thing  for  us,  that  they  without  us  should  not  be 
made  perfect. — Hebrews  xi.  39,  40. 

The  Hebrews  having  been  persecuted  for  Christ's  sake,  began  to 
be  "weary  and  faint  in  their  minds,"  and  were  for  turning  back  to 
Judaism ;  it  is  therefore  with  great  propriety  and  force  that  the  apostle 
introduces  the  noble  army  of  patriarchs  and  prophets  as  witnesses  to 
the  faith  of  the  gospel,  and  as  affording  an  example  worthy  of  imita- 
tion. 

In  particular  the  apostle  intimates,  (1.)  That  old  testament  saints 
persevered,  without  having  "received  the  promise:"  and  shall  we 
turn  back  after  seeing  it  actually  fulfilled  in  the  person  and  work  of 
Christ?  Also,  (2.)  That  this  fulfilment  of  the  promise  was  "a  bet- 
ter thing  reserved  for  us:"  and  shall  we  make  light  of  it? 

1.  Consider  the  faith  of  the  ancient  believers,  and  the  effects  which 
it  produced. 

1.  It  had  not  always  the  same  immediate  object,  yet  it  was  invariably 
founded  on  the  word  of  God.  In  some  instances  the  immediate 

object  was  the  promised  Messiah,  as  in  Abel's  offering,  ver.  4,  and  in 
the  text.  In  others  the  promise  of  a  heavenly  country  was  the  im- 
mediate object  of  faith,  as  in  the  case  of  Abraham  and  Moses,  ver.  8, 
24 — 26,  In  other  instances  it  was  the  promise  of  temporal  bless- 
ings, and  in  some  it  relates  to  past  events,  as  in  ver.  3.  In  some 
cases  their  faith  had  respect  to  the  judgments  threatened  against  a 
sinful  world,  and  by  this  the  conduct  of  Noah  is  highly  distinguished, 
ver.  7.  But  all  these  things  were  testified  and  promised,  and 

God's  word  was  the  exclusive  ground  of  faith.  It  is  not  every  per- 
suasion, however  strong,  that  enters  into  the  nature  of  true  believing; 
it  must  be  founded  on  the  word  of  truth.  Nor  is  it  confined  to  spi- 
ritual things  merelyj  we  are  required  to  believe  in  God  for  what  per^ 
tains  to  this  life,  as  well  as  that  which  is  to  come,  and  whatever  is 
matter  of  promise  is  at  the  same  time  the  object  of  faith. 

2.  The  faith  of  ancient  believers  prompted  them  to  great  and  honour- 
able exertions:  it  was  a  living  operative  principle.  Abel  wor- 
shipped God  by  sacrifice.  Enoch  walked  with  God  and  pleased 
God.  Noah  prepared  an  ark  for  the  salvation  of  his  family.  Abra- 
ham left  his  own  country  at  the  command  of  God.  Moses  forsook 
Egypt,  and  cast  in  his  lot  with  God's  ajHicted  people.  They  were 
all  weaned  from  the  world,  and  professed  themselves  "  strangers  and 
pilgrims  on  the  earth."  We  here  see  the  true  principle  of 
obedience,  and  of  all  good  works.  All  the  great  and  good  things 
done  in  the  world  have  been  done  by  faith ;  and  without  it  there  is 
nothing  good.  Men  may  be  active  and  laborious,  but  without  faith, 
nothing  will  be  done  for  God.  There  is  no  true  religion  in  our  du? 
Ities  and  services,  but  what  is  the  fruit  of  faith, 


3'32  PATRIARCHAL  FAITH  AND  PIETY. 

3.  The  faith  of  the  patriarchs  wrought  thus  powerfully,  while  they 
had  not  received  the  promise,  nor  any  signs  of  its  being  accomplished. 
When  the  thing  revealed  is  some  future  good,  it  is  given  in 
the  form  of  a  promise;  when  past,  of  a  testimony.  We  believe  the 
gospel  as  a  testimony,  they  believed  it  as  a  promise;  but  still  they 
wrought  wonders,  persevered  in  their  adherence  to  the  truth,  and  all 
died  in  faith. 

II.  Notice  the  honour  that  is  put  upon  their  faith:  "  by  it  they  ob- 
tained a  good  report." 

Not  so  much,  however,  in  their  own  times,  or  among  their  contempo- 
raries, as  in  after  ages.  The  patriarchs  were  not  highly  esteemed  while 
living,  but  "wandered  about  in  sheep  skins  and  goat  skins,  being 
destitute,  afflicted,  tormented."  Even  good  men  might  not  set  a 
sufficient  value  upon  them  in  their  own  times,  any  more  than  upon 
the  apostles  and  martyrs,  "of  whom  the  world  was  not  worthy.'' 

But  however  neglected  they  might  be  by  their  contemporaries,  or 
the  world  in  general,  God  has  lionoured  them  in  his  holy  word.  They 
obtained  his  approbation,  and  are  enrolled  in  the  book  of  life.  Men 
are  highly  desirous  of  having  their  names  transmitted  to  posterity, 
and  recorded  on  the  page  of  history:  yet  where  now  are  the  mighty 
dead  ?  How  soon  forgotten,  and  their  memorial  perished  with  them ! 
But  those  who  have  died  in  faith  have  obtained  "a  good  report,'^  and 
"shall  be  had  in  everlasting  remembrance."  JVIal.  iii,  16. 

IlL  The  end  of  its  being  recorded  is  for  our  instruction  and  encou- 
ragement. 

We  have  here  examples  of  a  life  of  faitb,  and  of  walking  with  God. 
In  particular — 

1.  We  are  presented  with  an  example  of  confidence  in  God,  under 
dark  appearances  in  providence,  and  of  perseverance  in  the  path  of 
duty  amidst  it  all.  "  Abraham  went  out,  not  knowing  whither  he 
went;  and  by  faith  Israel  passed  through  the  Red  Sea  as  by  dry 
land." 

2.  We  have  an  example  of  heavenly-mindedness,  amidst  the  pros- 
pect of  the  greatest  earthly  fulness.  Here  is  Abraham  "  sojourning 
in  the  land  of  promise,  as  in  a  strange  country,"  looking  and  waiting 
for  the  better  world,  ver.  9,  10. 

3.  0£  great  self-denial,  and  giving  up  all  for  Christ.  Here  is  Moses 
"  esteeming  the  reproach  of  Christ  greater  riches  than  all  the  trea- 
sures of  Egypt,"  yer.  24 — 26. 

4.  Of  invincible  patience,  in  bearing  persecution.  Even  women 
subni.itted  to  cruel  tortures,  "  not  accepting  deliverance;"  and  would 
rather  .die  than  dishonour  that  holy  name  in  which  they  believed, 
ver.  35. 

5.  0( living  upon  God's  promises,  though  not  performed;  both  the 
promises  that  were  made  to  the  church  in  general,  and  to  particular 
individuals 


SUPREME  IMPORTANCE  OF  HOLY  LOVE.  333 

IV.  Observe  the  wisdom  of  God  in  so  ordering  it,  ihat  one  age  of 
the  church  should  not  be  made  perfect  without  another. 

No  one  that  is  past  could  do  without  others  who  came  after  them : 
the  patriarchs  looked  to  the  times  of  David,  David  looked  to  the  gos- 
pel times,  and  we  are  looking  forward  with  hope  and  expectation  to 
the  times  of  the  latter  day  glory. 

On  the  other  hand,  no  one  that  is  future  can  do  without  the  past 
Abraham  w^as  the  olive  tree  from  which  all  should  spring;  and  with- 
out the  root,  the  branches  could  not  exist.  To  the  Jews  pertained 
the  giving  of  the  law  and  the  promises;  and  from  them  it  is  that  we 
derive  the  lively  oracles.  The  prophets  sowed  the  seed  which  the 
apostles  reaped,  apostles  prepared  the  harvest  which  we  reap,  and  we 
are  sowing  the  seed  which  those  will  reap  who  come  after  us.  Thus 
there  is  an  inseparable  connexion  between  the  different  parts  of  the 
mystical  body  of  Christ. 

If,  then,  our  interest  and  our  happiness  be  thus  bound  up  together, 
what  a  motive  is  here  for  brotherly  love,  and  for  mutual  exertions  in 
the  cause  of  GodJ 


SUPREME  IMPORTANCE  OF  HOLY  LOVE. 

He  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him. — 1  John  iv.  16. 

John  was  distinguished  for  his  affectionate  disposition;  he  was  also 
"  that  disciple  whom  Jesus  loved."  His  writings  breathe  much  of 
the  same  spirit,  the  love  of  God  and  of  one  another  being  his  fa- 
vourite subject.  In  the  text  he  seems  to  speak  his  own  experience; 
it  is  one  of  those  passages  which  contains  such  a  depth  of  meaning 
that  we  cannot  fully  comprehend  it.  But  it  will  be  profitable  if  we 
can  only  understand  a  part  of  it,  and  therefore  we  shall 

J.  Attempt  to  explain  the  different  expressions  in  the  text. 

X.  "He  that  dwelleth  in  love."  There  is  such  a  thing  as 

dwelling  in  hatred,  being  "hateful  and  hating  one  another."  There 
i^  such  a  thing  also  as  living  in  the  world  without  feeling  much  of 
either  love  or  hatred^  being  indifferent  towards  others,  and  wholly 
swallowed  up  in  our  own  interest.  And  there  is  such  a  thing  as 
4welling  in  love,  which  is  the  object  of  our  present  inquiry. 
(I.)  It  is  not  every  kind  of  love  that  is  here  intended.  The  love  of 
some  persons  terminates  supremely  in  themselves;  but  this,  so  far  from 
being  virtuous,  is  the  very  essence  of  moral  evil.  There  are  also  per- 
sonal and  family  attachments,  arising  out  of  natural  affection  merely, 
without  any  love  to  God,  or  benevolence  towards  men.  The  same 
may  be  said  of  party  attachments  in  religion,  which  generally  have 
but  little  of  the  love  of  God  in  them.  The  love  intended  in  the  text 
is  spiritual  and  holy  in  its  nature  and  origin,  resembling  the  love  which 
God  himself  had  manifested  tpward  us.  (2.)  It  is  not  an 

occasional  attachment,  but  an  abiding  affection,  a  '^  dwelling  in  love." 


534  SUPREME  IMPORTANCE  OP  HOLY  LOVE. 

There  are  many  religious  feelings  which  for  a  time  at  least  resemble 
Christian  love,  but  afterwards  wither  away.  The  stony-ground  hear- 
ers in  the  parable  received  the  word  with  joy;  and  the  Galatians  mani- 
fested towards  Paul  the  strongest  feelings  of  attachment,  esteeming 
him  as  an  angel  of  God;  yet  these  affections,  like  many  others,  were 
warm  and  vigorous  only  for  a  time,  and  soon  withered  away.  But 
real  Christian  love  is  an  abiding  principle,  and  one  that  never  faileth. 

2.  "He  that  dwelleth  in  love  dwelleth  in  God."  This  is 
one  of  those  strong  and  expressive  modes  of  speech,  which  is  peculiar 
to  this  sublime  and  sacred  writer.  There  is  a  manner  of  "dwelling 
in  God,"  which  is  essential  and  peculiar  to  Christ  himself,  and  which 
cannot  be  predicated  of  any  mere  creature.  John  xiv.  10.  When  be- 
lievers are  said  to  dwell  in  God,  it  denotes  that  oneness  of  interest, 
affection,  and  design,  which  our  Lord  desired  in  his  intercessory 
prayer.  John  xvii.  21.  We  are  said  to  dwell  in  another  when  we  are 
of  one  heart  with  him,  so  as  to  love  what  he  loves,  to  enter  into  his 
views,  and  feelings,  and  to  make  one  cause  with  him.  When  this 
similarity  of  disposition  and  design  is  carried  to  any  great  extent,  it 
is  as  if  one  spirit  possessed  and  animated  two  bodies,  and  both  find  a 
dwelling  in  each  other's  heart.  Such  is  the  idea  conveyed  in  the  text, 
and  our  being  of  one  mind  with  God  is  the  criterion  of  all  true  reli- 
gion. God  bears  good  will  to  all  mankind,  causing  "  his  sun 
to  shine  upon  the  evil  and  the  good,  and  sending  his  rain  upon  the 
just  and  the  unjust;"  and  if  we  partake  of  the  same  benevolent  dis- 
position, we  are  his  children,  and  dwell  in  him.  Matt.  v.  45.  God 
also  hates  the  evil,  and  cannot  look  upon  iniquity ;  if  we  are  conformed 
to  his  moral  image,  we  shall  possess  a  similar  disposition.  God  de- 
lights supremely  in  his  only-begotten  Son,  and  he  is  infinitely  precious 
also  to  them  that  believe.  1  Pet.  ii.  4,  7.  God  loves  the  righteous, 
and  delights  to  do  them  good;  and  so  shall  we,  if  we  dwell  in  his  love; 
then  also  shall  we  "dwell  in  him." 

3,  "He  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him." 

He  makes  them  his  temple,  his  chosen  habitation,  where  he 
manifests  his  presence  and  his  glory.  He  becomes  the  source  and  the 
centre  of  their  enjoyments;  he  fills  their  thoughts,  affections,  and 
desires;  he  preserves  them  from  temptation,  and  sustains  them  under 
the  ills  of  life;  he  dwells  in  them  and  walks  in  them,  they  become 
his  people,  and  he  is  their  God.  By  the  indwelling  of  his 

Holy  Spirit,  God  makes  himself  visible  to  men.  His  nature  is  essen- 
tially invisible,  but  his  moral  attributes  are  reflected  in  the  temper  and 
in  the  lives  of  holy  men,  and  God  is  seen  to  be  in  them  of  a  truth. 
I  Cor.  xiv.  25. 

II.  Improvement  of  the  subject. 

1.  We  see  that  the  religion  of  the  heart  is  the  only  true  religion. 
It  is  not  mere  speculation,  nor  is  it  faith,  unless  it  works  by  love.  It 
is  not  our  being  nearer  to  the  truth  than  others,  in  our  religious  sen- 
timents; but  our  receiving  the  love  of  the  truth,  that  we  may  be 


335 

saved;  and  our  loving  others  for  the  truth's  sake,  which  dwelleth  in 
them. 

2.  It  is  only  by  the  prevalence  of  this  religion,  the  very  essence  of 
which  is  love,  that  the  world  can  he  blessed  and  made  happy.  This 
will  make  wars  cease,  and  bind  all  mankind  together  in  one  common 
brotherhood;  will  harmonize  congregations,  families,  and  neighbour- 
hoods, and  render  society  and  individuals  happy.  The  greater  part  of 
the  miseries  of  the  world  arise  from  the  want  of  that  disinterested 
benevolence  which  the  gospel  inspires,  and  so  long  as  the  world  is 
destitute  of  the  true  spirit  of  religion,  it  will  never  be  otherwise. 

3,  The  prevalence  of  that  principle  which  constitutes  the  essence 
of  the  gospel,  will  account  for  all  the  happiness  of  heaven.  It  is 
love  that  inspires  all,  that  crowns  all,  that  fills  all  heaven  with  unutter- 
able bliss.  Oh  how  desirable  to  cherish,  to  cultivate,  this  holy  and 
heavenly  disposition,  and  to  beware  of  interrupting  its  exercise,  in 
ourselves  or  others  I  "He  that  dwelleth  in  love  dwelleth  in  God,  and 
God  in  him." 

GOD'S  SALVATION  THE  JOY  OF  HIS  PEOPLE, 

Restore  unto  iiie  the  joy  of  thy  salvation. — Psalm  li.  12. 

The  petitions  and  confessions  in  this  psalm  are  remarkably  adapted 
to  the  case  of  a  penitent.  They  aflford  such  proof  of  deep  and  sincere 
contrition,  that  great  as  David's  sin  was,  none  but  a  hardened  unbe- 
liever can  read  them  without  seeing  the  man  after  God's  own  heart. 

The  prayer  in  the  text  intimates,  that  the  psalmist  had  formerly 
been  accustomed  to  rejoice  in  God's  salvation;  that  of  late  he  had  lost 
this  enjoyment;  and  that  he  could  find  no  rest  till  it  was  restored. 

I.  Observe  what  is  supposed  to  be  the  general  tenor  of  a  believer's 
life,  namely,  that  of  rejoicing  in  God's  salvation. 

Some  professors  seem  to  think  that  the  highest  or  principal  attain- 
ment in  religion  consists  in  a  satisfactory  persuasion  of  our  own  per- 
sonal safety,  and  to  know  that  our  sins  are  pardoned.  This,  no  doubt, 
is  very  desirable,  but  this  does  not  appear  to  be  the  ground  of  David's 
joy,  for  he  could  not  doubt  of  this  after  Nathan  the  seer  had  said  to  him, 
"The  Lord  also  hath  pardoned  thine  iniquity;"  yet  he  prays  in  the 
text  for  the  restoration  of  his  former  enjoyments.  The  truth  is,  that 
the  joy  of  David's  soul  was  immediately  derived  from  God's  salvation ; 
and  by  this  term  is  meant,  not  temporal  deliverance  merely,  but  eternal 
life  through  the  promised  Messiah.  This  was  David's  joy,  both  in 
life  and  in  death.  2  Sam.  xxiii.  5. 

Such  was  also  the  joy  of  all  the  old  testament  saints,  and  hence  it 
abounded  in  proportion  to  the  revelation  they  had  of  God's  salvation ; 
the  more  full  and  clear  this  was,  the  greater  was  their  joy.  Abraham 
rejoiced,  but  it  was  to  see  Christ's  day.  David  also  rejoiced,  but  it 
was  in  the  prospect  of  his  coming  to  judge  the  earth.  Psal.  xcvi.  11 
— 13.     Isaiah  and  the  prophets  rejoiced,  but  it  was  in  the  coming  of 


336  god's  salvation  the  joy  of  his  people. 

God's  salvation.  Isai.  ix.  6 ;  Zech.  ix.  9.  So  likewise  when  the  Saviour 
actually  appeared,  and  more  still  after  his  ascension,  the  earth  seemed 
like  heaven  to  them  that  loved  him.  Nor  was  it  confined  to  his  imme- 
diate disciples,  for  of  all  believers  it  is  said,  "Whom  having  not  seen 
ye  love,  and  rejoice  with  joy  unspeakable  and  full  of  glory."  1  Peter 
i.  8.  Such  was  the  joy  of  scripture  saints,  and  such  will  be  ours  if 
we  be  like  them.  We  have  the  same  gospel,  the  same  Saviour,  the 
same  promises,  and  the  same  hopes. 
More  particularly — 

1.  Believers  of  old  rejoiced  in  God's  salvation,  as  altogether  free 
and  full,  and  therefore  as  suited  to  their  condition.  A  salvation  for 
the  chief  of  sinners  was  Paul's  joy,  not  only  in  the  commencement, 
but  in  the  close  of  his  Christian  career.  1  Tim.  i.  15.  All  primitive 
believers  saw  that  salvation  was  freely  given,  and  that  it  was  all  of 
grace;  they  had  no  idea  of  being  willing  to  embrace  God's  salvation, 
and  doubting  at  the  same  time  whether  Christ  would  save  them. — 
They  saw  that  God  had  given  his  own  Son  for  them,  and  inferred 
that  he  "  would  with  him  also  freely  give  them  all  things,"  John  iii. 
16;  Rom.  viii.  32. 

2.  They  rejoiced  in  its  consistency  with  justice  and  righteous- 
ness, and  all  the  moral  attributes  of  God.  It  was  the  joy  of  David, 
and  also  of  the  prophets,  that  he  was  "  the  just  God,  and  yet  the  Sa- 
viour; that  the  Redeenier  was  the  Lord  our  righteousness;  that  he  is 
just,  and  having  salvation."  Psal.  Ixxxv.  8,  10;  Isai.  xlv.  21;  Zech. 
ix.  9.  It  was  the  joy  of  new  testament  saints,  that  God  could  "declare 
his  righteousness  for  the  remission  of  sins,"  and  that  salvation  was  as 
honourable  to  his  justice,  as  it  was  expressive  of  the  riches  of  his 
grace,  Rom.  iii.  25;   1  John  i.  9. 

3.  They  rejoiced  in  God's  salvation  ^/,9  being  everlasting,  as  one 
that  would  meet  all  their  wants  throughout  the  whole  of  their  exis- 
tence. "  They  should  hunger  no  more,  neither  thirst  any  more ;  there 
should  be  no  more  curse,  neither  should  they  die  any  more,  and  sorrow 
and  sighing  should  flee  away."  Let  us  but  understand  and  receive 
this  salvation,  and  all  shall  be  ours. 

II.  Consider  what  it  is  that  too  frequently  prevents  our  rejoicing  in 
this  salvation. 

In  the  case  of  David  we  see  the  cause,  and  may  therefore  apply  it 
to  ourselves;  for  if  we  hav^  not  fallen  into  the  same  sins,  yet  every 
sin  has  the  same  tendency,  and  in  a  degree  produces  the  same  effect. 
Love  of  the  present  world,  a  conformity  to  its  manners,  associating 
with  evil  company,  vanity  of  mind,  negligence  and  slothfulness  in  holy 
duties;  all  these  interrupt  the  joy  of  salvation,  and  make  us  barren  and 
unfruitful  in  the  knowledge  of  Christ. 

1.  Carnality  of  mind  takes  away  all  desire  after  spiritual  enjoy- 
ments. It  destroys  our  relish  for  the  holy  Scriptures,  for  communion 
with  Christ  and  his  people;  and  so  renders  us  morally  incapable  oi 
rejoicing  in  his  salvation. 


PROGRESS  OF  CHRISTIANITY.  337 

2.  It  clouds  and  obscures  our  evidence  of  interest  in  these  blessings. 
Paul  stood  in  doubt  of  the  Galatians,  when  he  saw  them  slacken  in 
their  course ;  and  it  becomes  us  to  stand  in  doubt  of  ourselves,  when 
we  have  lost  a  savour  of  divine  things.  Our  immediate  duty  in  that 
case  is  not  to  rejoice  and  be  confident,  but  "  to  repent  and  do  our  first 
works.^'  Rev.  ii.  4,  5. 

3.  It  draws  down  upon  us  the  divine  chastisements,  and  inducer 
God  to  withhold  the  influence  of  his  Holy  Spirit.  This  is  what 
David  chiefly  dreaded,  verse  11:  for  if  God  depart  from  us,  where 
are  we  ? 

III.  The  importance  of  having  the  joy  of  God's  salvation  restored 
to  us,  when  we  have  lost  it. 

1.  Without  it  we  can  have  no  other  joy,  if  we  be  Christians  in 
reality.  Nothing  on  earth  can  satisfy  us,  if  deprived  of  the  joy  of 
God's  salvation.  There  is  no  going  back  again  to  the  world,  or  to  our 
former  state:  wicked  men  may  do  this,  but  good  men  cannot.  John 
vi.  QS.  All  the  comforts  of  life,  all  the  blessings  of  providence  will 
be  nothing  to  us,  if  things  be  not  right  between  God  and  our  own 
souls.  Psal.  Ixxiii.  25. 

2.  Without  this  we  shall  not  be  able  to  bear  up  under  the  ills  of 
life,  and  the  sorrows  of  the  present  world.     But  when  favoured  with 
the  light  of  God's  countenance,  and  the  joy  of  his  salvation,  we  can 
do  and  suffer  all  things.  Phil.  iv.  12,  13. 

3.  Without  this,  what  are  all  our  religious  privileges  ?  We  may 
read  and  hear  the  word,  may  come  and  go  to  the  house  of  God,  but  it 
will  be  to  little  purpose;  all  will  be  dark  and  dead  within. 

There  may  be  some  who  have  never  tasted  of  the  joy  of  God's  salva- 
tion, and  never  mourned  the  loss;  but  if  so,  it  is  a  fearful  sign  of  unre- 
generacy,  impenitence  and  unbelief. 

Others  may  have  felt  the  influence  of  truth,  producing  conviction 
and  sorrow  for  sin,  unmixed  with  the  joy  of  God's  salvation.  Their 
immediate  duty  is  to  "  come  to  Jesus,  that  they  may  find  rest  to  their 
souls."  Matt.  xi.  28. 


THE  PROGRESS  OF  CHRISTIANITY. 

And  herein  is  that  saying  true,  One  soweth ,  and  another  reapeth.  I  sent  you  to  reap 
that  whereon  ye  bestowed  no  labour;  other  men  laboured^  and  ye  are  entered  into 
their  labours. — John  iv.  37,  38. 

The  immediate  occasion  of  these  remarks  was  the  conversion  of 
the  Samaritans,  and  the  readiness  with  which  they  received  the  word. 
Those  who  had  laboured  were  Moses  and  the  prophets,  who  died 
before  the  harvest  came :  the  reapers  are  the  apostles  and  primitive 
believers.  The  same  principle  of  mutual  dependence  and  subservi- 
ency is  observable  in  the  progress  of  Christ's  kingdom. 

I.  Observe  in  what  instances  the  saying  in  the  text  is  applicable 
VOL.  n. — 43 


338  PROGRESS  OF  CHRISTIANITT. 

to  US.     "One  soweth,  and  another  reapeth:  other  men  laboured,  and 
ye  are  entered  into  their  labours." 

All  this  is  true  in  reference  to  knowledge  and  science  generally; 
we  reap  the  benefit  of  all  the  discoveries  made  in  former  ages;  but  it 
is  especially  applicable  to  the  progress  of  the  gospel. 

1.  Moses  and  the  prophets,  who  laboured  for  the  apostles,  laboured 
for  us  also.     We  enjoy  the  fruit  as  well  as  they,  and  the  Jewish 
church  is  a  great  blessing  to  the  church  of  Christ.     The  latter  could  . 
have  had  no  existence  without  the  former,  and  "  they,  without  us, 
could  not  have  been  made  perfect.'^  Rom.  ix.  4,  5;  Heb.  xi.  40. 

2.  The  labours  of  the  apostles  have  since  been  added,  and  we  enjoy 
them.  Their  writings,  from  whence  we  derive  all  our  knowledge  of 
Christianity,  have  been  transmitted  to  us,  together  with  the  benefit 
of  their  example.  And  not  their  writings  only,  but  we  also  enter 
into  their  labours,  and  are  indebted  especially  to  the  ministry  of  the 
great  Apostle  of  the  Gentiles  for  the  introduction  of  the  gospel  into 
Europe. 

3.  To  many  of  their  successors,  who  travelled  into  these  parts  of  the 
western  empire,  and  planted  the  gospel,  we  are  also  highly  indebted. 
Christianity  prevailed  in  England  at  a  very  early  period,  and  great 
multitudes  sufiered  martyrdom  in  this  country,  during  the  severest 
and  the  last  of  the  ten  persecutions,  under  pagan  Rome.  They 
laboured  and  suffered  for  Christ's  sake,  and  we  have  entered  in^o 
their  labours. 

4.  Another  set  of  labourers  were  raised  up  during  the  dark  ages  of 
popery,  and  who  were  in  the  end  successful.  Such  were  the  Wal- 
denses  and  Albigenses,  in  the  valleys  of  Piedmont,  and  the  south  of 
France,  who  kept  for  ages  the  testimony  of  Jesus,  while  all  the  world 
was  wondering  after  the  beast.  To  them  succeeded  Wickliffe,  Huss, 
Jerome,  Luther,  and  other  reformers,  who  laboured  hard,  and  many 
of  them  sealed  the  truth  with  their  blood.  From  them  we  have  a 
bible  translated,  and  the  peaceable  enjoyment  of  our  religious  privi- 
leges. 

5.  These  were  succeeded  by  the  Puritans  and  JVonconformists,  who 
laboured  for  many  years  under  great  hardships,  fines,  and  imprison- 
ments, and  suffered  even  banishment  and  death.  To  them  chiefly  are 
we  indebted  for  the  establishment  of  civil  and  religious  liberty,  as 
well  as  for  many  invaluable  writings,  which  are  likely  to  be  coeval 
with  the  existence  of  the  Christian  church. 

6.  We  are  also  much  indebted  to  godly  parents  and  ministers,  for 
their  labours  of  love  in  the  cause  of  Christ.  Most  young  persons  can 
look  back  with  pleasure  on  their  pious  example,  fervent  prayers,  and 
salutary  counsel,  as  the  principal  means  of  producing  their  earliest 
impressions  of  religion,  and  of  turning  their  feet  into  the  ways  of 
peace.  Many  flourishing  congregations  owe  their  existence  to  the 
painful  and  persevering  efforts  of  our  forefathers,  the  fruit  oC  whose 
labour  wc  now  enjoy  in  quietness  and  peace. 


PROGRESS  OF  CHRISTIANITY.  33^ 

7.  Let  us  not  forget  to  add,  the  labours  and  sufferings  of  Him  who 
died  for  us.  He  "  trod  the  winepress  alone,"  and  laid  the  foundation 
of  all  our  hopes;  if  we  labour  in  his  vineyard,  or  build  upon  the 
foundation  which  he  has  laid,  it  is  to  him  we  are  indebted  for  all  our 
success,  and  to  him  is  all  the  glory  due.  It  is  his  husbandry,  and  he 
is  the  Lord  of  the  iiarvest,  who  sends  forth  labourers  into  his  vine- 
yard. 

II.  The  obligations  arising  from  this  providential  arrangement 

1.  We  are  here  taught  to  set  a  proper  value  on  the  labours  of  those 
who  have  gone  before  us  in  the  work  of  the  Lord.  The  opposite  of 
this  is  the  very  essence  of  infidelity,  which  pours  contempt  upon  the 
Scriptures,  and  insinuates  that  we  should  be  wiser  without  them. 
Such  also  is  the  spirit  of  all  unbelievers,  who  never  read  the  bible,  or 
regard  it  not,  and  are  full  of  pride  and  self-sufficiency.  But  let  us 
walk  in  the  light  of  the  Lord,  and  evermore  say  with  the  psalmist, 
"  Thou  shalt  guide  me  with  thy  counsel."  Let  us  set  a  proper 
value  upon  the  labours  and  the  writings  of  uninspired  men,  who  have 
been  eminent  in  the  church  of  God;  for  though  they  are  not  to  be- 
come our  oracle,  they  are  nevertheless  entitled  to  great  respect. 

2.  Let  us  well  consider  the  debt  we  owe  to  the  present  descendants 
of  Abraham,  for  truly  "their  debtors  we  are."  From  them  we  re- 
ceived the  lively  oracles,  and  also  the  Saviour;  let  them  be  beloved, 
therefore,  for  their  fathers'  sakes.  Rom.  ix.  4,  5.  Paul  felt  much 
kindness  for  them  on  this  account,  and  longed  for  their  salvation. 
Rom.  X.  1.  "They  were  broken  off  that  we  might  be  grafted  in;" 
let  us  therefore  pray  that  they  may  be  grafted  in  again:  xi.  24. 

3.  Let  us  prove  ourselves  worthy  of  inheriting  the  labours  of  our 
predecessors,  by  following  their  example.  It  was  a  law  in  Israel  that 
they  should  transmit  their  religion  to  posterity,  and  let  it  also  be  a 
law  to  us.  Psal.  Ixxviii.  5,  6.  We  live  in  times  when  great  exertions 
are  making  for  the  spread  of  the  gospel:  and  though  we  may  not  live 
to  see  the  great  things  foretold  in  prophecy,  let  us  nevertheless  pre- 
pare the  materials,  as  David  did,  and  do  it  with  all  our  might.  Many 
who  laboured  for  our  good,  laboured  under  great  disadvantages,  and 
with  very  little  prospect  of  success;  the  times  in  which  we  live  are 
more  propitious,  and  pregnant  with  great  events.  We  are 
ready  to  imagine  that  those  who  live  in  prosperous  times  have  the 
greater  joy;  and  so  they  have  in  the  present  world;  but  at  last  those 
who  sow  and  those  who  reap  shall  rejoice  together,  and  that  will  form 
a  bond  of  union.  Isaiah  might  say  to  Peter  and  Paul,  there  were 
few  that  believed  my  report,  or  to  whom  the  arm  of  the  Lord  was 
revealed:  you  were  the  happy  men  who  saw  the  nations  become 
obedient  to  the  faith.  But  the  others  might  reply,  We  came  into  the 
church  with  a  harvest  ready  to  our  hands;  we  are  indebted  to  you 
and  to  others  under  God  for  all  our  success. 

4.  Our  present  situation  calls  for  serious  reflection,  lest  it  should  prove 
a  "savour  of  death  unto  death,"  and  all  our  superior  advantages  turn 


340  UNIVERSAL  CORRUPTION  OF  MANKIND. 

to  greater  condemnation.  If  our  pious  predecessors  went  on  with 
their  work  in  the  midst  of  tribulation ;  negligence  and  supineness  on 
our  part  would  be  utterly  inexcusable.  Oh  let  us  pray  to  be  followers 
of  them,  who  after  "serving  their  generation  by  the  will  of  God,  fell 
asleep,  and  were  laid  unto  their  fathers." 


UNIVERSAL  CORRUPTION  OF  MANKIND. 

We  know  that  we  are  of  God,  and  the  whole  world  lieth  in  wickedness. — 1  John  v.  19. 

He  that  is  spiritual  is  said  to  judge  all  things,  yet  he  himself  is 
judged  of  no  man.  He  is  like  one  who  stands  in  an  advantageous 
position,  as  seeing  others  without  being  seen  himself.  The  true  cha- 
racter of  believers  is  unknown  to  the  world,  but  the  character  and  con- 
dition of  the  world  is  not  unknown  to  them.  The  light  of  truth 
enables  us  to  see  both,  as  it  is  represented  in  the  text,  and  the  more 
so  as  believers  have  themselves  been  in  both  conditions.  They  were 
once  of  the  world,  though  now  distinguished  from  it. 

L  Explain  the  various  terms  in  the  text 

1.  The  knowledge  which  is  here  ascribed  to  believers  concerning 
themselves,  does  not  so  much  refer  to  their  consciouness  of  being  be- 
lievers, as  it  does  to  the  moral  and  relative  condition  of  such  as  are 
undoubted  believers  in  Christ.  If  it  meant  the  former,  it  would  fol- 
low that  Christians  could  at  no  time  stand  in  doubt  of  their  own  state; 
but  as  there  was  a  state  in  which  Paul  stood  in  doubt  of  the  Gala- 
tians,  so  there  may  be  one  in  which  we  may  be  in  doubt  about  our- 
selves. The  apostle  supposes  those  of  whom  he  speaks  to  be 
believers  in  Christ;  as  such  they  know  themselves  to  be  of  God,  and 
that  all  other  ways  would  lead  to  death.  The  speculations  of  men  are 
all  uncertain,  but  the  faith  of  Christ  is  being  sure.  There  is  a  spe- 
cies of  religion  which  consists  in  boasting  of  our  privileges,  thinking 
•ourselves  to  be  the  peculiar  favorites  of  Heaven,  while  we  despise 
others.  The  language  of  the  text  is  far  from  countenancing  any  thing 
of  this  sort,  or  any  thing  bordering  upon  vain  glory.  Its  meaning  is, 
that  those  who  walk  in  the  light  of  truth  can  perceive  their  own  path, 
-and  the  path  of  others,  and  what  the  issue  of  both  will  be.  It  is 
therefore  the  language  of  genuine  benevolence,  and  of  heart-felt  com- 
passion for  the  souls  of  men. 

2.  Believers  are  represented  as  knowing  that  they  are  of  God. 
This  is  expressive  of  a  mutual  relation  and  regard,  as  being  of  God's 
family,  on  God's  side,  and  as  belonging  to  him  :  ch.  ii.  16  ;  iv.  6.  The 
language  of  the  text  classes  the  whole  of  mankind  under  two  gene- 
ral divisions,  the  friends  of  God,  and  the  friends  of  Satan ;  and  sup- 
poses them  to  be  of  opposite  principles,  tending  to  an  opposite 
result. 

3.  The  whole  world  here  means  the  whole  human  race,  excepting 
ihose  only  who  believe,  and  are  renewed  by  the  grace  of  God.     The 


UNIVERSAL  CORRUt»TlON  OP  MANKIND.  341 

denunciation  of  so  large  a  majority  of  mankind,  and  their  proscrip- 
tion from  the  hope  of  salvation,  may  be  thought  to  be  highly  illiberal; 
and  others  may  imagine  that  there  are  many  virtuous  people  in  the 
world  besides  Christians,  and  virtuous  heathens  too  !  But  the  lan- 
guage of  the  text  is  final  and  decisive  :  none  are  "of  God  "  but  those 
who  believe  in  Christ  for  salvation,  let  their  character  and  pretensions 
be  what  they  may :  and  from  this  there  is  no  appeal. 

4.  The  most  affecting  part  of  the  description  is  that  of  the  whole 
world  lying  in  wickedness^  or  in  the  arms  of  the  wicked  one,  being 
under  the  power  and  dominion  of  Satan,  and  lulled  into  fatal  security 
by  his  fascinations.     He  has  infolded  and  seized  them  as  his  prey. 

II.  Illustrate  and  confirm  the  melancholy  truth  taught  us  in  the  text, 
with  respect  to  the  moral  condition  of  the  world. 

Though  "  the  whole  world  lieth  in  wickedness,"  yet  all  men  are 
not  wicked  in  the  same  degree.  Some  are  heathens,  some  Mahome- 
dans,  some  nominal  Christians;  some  foul  and  some  fair  characters; 
some  following  one  sin,  and  some  another.  Yet  all  are  under  the  power 
of  the  wicked  one,  and  are  of  the  same  mind  with  him  :  all  unbelievers, 
whatever  be  their  disposition  or  behaviour,  are  of  the  mind  of  the 
wicked  one,  and  not  of  God's  mind.  In  confirmation  of  this,  con- 
sider, 

1.  The  testimony  of  Him.  who  knows  us,  and  who  cannot  be 
deceived.  "God  looked  down  from  heaven  upon  the  children  of 
men,  to  see  if  there  were  any  that  did  understand,  that  did  seek  God. 
Every  one  of  them  is  gone  back,  they  are  altogether  become  filthy, 
there  is  none  that  doeth  good,  no  not  one."  Psal.  liii.  1 — 3 ;  Rom. 
iii.  10—18. 

2.  Universal  observation  also  confirms  the  fact,  of  the  general 
corruption  of  mankind.  If  we  look  into  the  history  of  all  ages,  and 
of  all  nations,  we  shall  find  it  to  be  a  history  of  crime  and  misery. 
Even  the  judgments  of  God  that  have  been  abroad  in  the  earth,  have 
not  prevented  the  wickedness  of  man  upon  it.  All  the  miseries  which 
wickedness  itself  produces,  have  not  been  sufficient  to  restrain  it.  All 
theories,  both  in  morals  and  in  legislation,  have  utterly  failed  of  their 
object  in  making  men  wiser  and  better,  unless  they  are  founded  on 
Christian  principles. 

3.  Our  own  experience  tends  to  confirm  the  same  affecting  truth. 
"We  all  had  our  conversation  in  times  past  in  the  lusts  of  our  flesh, 
fulfilling  the  desires  of  the  flesh  and  of  the  mind;  and  were  by  nature 
the  children  of  wrath,  even  as  others."  Ephes.  ii.  1 — 3;  Titus  iii.  3. 

III.  The  consequences  arising  out  of  the  universal  corruption  of 
mankind. 

1.  Some  would  from  hence  infer  that  men  are  not  accountable  for 
their  actions,  and  are  not  the  proper  subjects  of  religious  address  and 
exhortation.  But  conscience  and  common  sense  attest  that  we  are 
accountable  for  voluntary  actions,  and  that  our  depravity  can  form  no 
possible  ground  of  exemption  or  excuse. 

i^ 

'^^^  aif  THX 

UiriVBESIT 


342  JACOB  BLESSING  HIS  SON  JOSEPH- 

2.  Others  would  infer  from  such  a  state  of  things,  that  nothing  is 
to  be  looked  for  but  absolute  despair.  Of  the  salvation  of  any  of  the 
human  race  we  might  indeed  despair,  if  Christ  had  not  died,  and  the 
Holy  Spirit  had  not  been  promised.  But  those  who  are  now  "  of 
God,"  were  once  dead  in  trespasses  and  sins;  and  by  the  same  power 
others  also  may  be  quickened. 

3.  Let  such  as  are  of  God,  endeavour  meekly  to  instruct  those  who 
oppose  themselves,  "  if  God  peradventure  will  give  them  repentance 
to  the  acknowledging  of  the  truth.^'  2  Tim.  ii.  25. 

4.  This  subject  demonstrates  the  certainty,  that  our  salvation  is  and 
must  be  all  of  grace.  Ephes.  ii.  4 — 9. 


JACOB  BLESSING  HIS  SON  JOSEPH. 

Joseph  is  a  fruitful  bough,  even  a  fruitful  bough  by  a  well,  whose  branches  run  over 
the  wall.  The  archers  have  sorely  grieved  him,  and  shot  at  him,  and  hated  him: 
but  his  bow  abode  in  strength,  and  the  arras  of  his  hands  were  made  strong  by  the 
hands  of  the  mighty  God  of  Jacob;  (from  thence  is  the  shepherd,  the  stone  of  Is- 
rael) even  by  the  God  of  thy  father,  who  shall  help  thee ;  and  by  the  Almighty, 
who  shall  bless  thee  with  blessings  of  heaven  above,  blessings  of  the  deep  that  lietfa 
under,  blessings  of  the  breasts,  and  of  the  womb.  The  blessings  of  thy  father  have 
prevailed  above  the  blessings  of  thy  progenitors,  unto  the  utmost  bound  of  the 
everlasting  hills :  they  shall  be  on  the  head  of  Joseph,  and  on  the  crown  of  the 
head  of  him  that  was  separate  from  his  brethren. — Genesis  xlix.  22 — 26. 

The  life  of  Jacob  was  highly  interesting,  and  his  death  was  no  less 
so.  To  see  an  aged  saint,  a  venerable  sire,  weather-beaten  as  it  were 
with  the  storms  of  life,  "waiting  for  God's  salvation;"  to  hear  him 
speak  adoringly  of  God  and  his  salvation,  and  to  witness  his  parental 
benedictions, — must  have  been  peculiarly  solemn  and  affecting  to  the 
numerous  branches  of  his  family.  Gen.  xlviii.  15,  16. 

I.  Consider  the  blessing  of  Jacob  upon  his  beloved  son. 

1.  It  is  expressive  of  the  fulness  of  his  heart.  The  predictions  re- 
lative to  many  of  the  other  tribes  can  hardly  be  called  blessings,  but 
this  is  full  of  the  most  affectionate  salutations.  They  arise  chiefly 
from  a  review  of  Joseph's  life,  and  hence  there  is  much  of  history  in 
the  blessing  pronounced  upon  him. 

2.  The  imagery  is  partly  taken  from  a  vine  situated  near  a  well, 
and  partly  from  an  archer  who  shot  with  bows  and  arrows.  The 
"  vine  "  alludes  to  the  meaning  of  his  name,  Joseph,  which  signifies 
fruitfulness  or  increase,  both  with  respect  to  his  family  and  his  world- 
ly prosperity.  The  "  archers  "  refer  to  his  adversaries,  especially 
those  of  his  own  house. 

3.  In  speaking  of  what  Joseph  met  with  from  his  brethren,  great 
delicacy  is  observed,  for  they  were  then  standing  before  him.  They  are 
mentioned  in  the  third  person,  and  under  a  figurative  form  of  speech ; 
yet  they  must  have  sensibly  felt  it.  « The  archers  sorely  grieved 
him,  and  shot  at  him,  and  hated  him."  Their  arrows  were  those  of 
envy  and  hatred.  Psal.  Ixiv.  3.     Joseph  also  is  supposed  to  have  had 


JACOB  BLESSING  HIS  SON  JOSEPH.  343 

a  bow,  and  to  have  shot  at  them;  but  his  arrows  were  those  of  love, 
overcoming  evil  with  good.  They  strengthened  one  another  in  an 
evil  cause;  but  "the  arms  of  his  hands  were  made  strong  by  the 
hands  of  the  mighty  God  of  Jacob;"  and  thus  he  became  "the  shep- 
herd, the  stone  of  Israel,"  ver.  24. 

4.  Observe  how  he  delights  to  dwell  upon  the  blessing  of  Joseph, 
enlarging  upon  it,  and  enumerating  the  various  kinds  of  good  which 
it  contained,  ver.  25.  In  blessing  him  the  patriarch  intimates  that 
his  power  of  blessing  was  greater  than  usual,  greater  than  that  of  his 
progenitors,  Abraham  and  Isaac;  and  that  it  would  not  only  extend 
to  vast  districts  of  the  holy  land,  but  to  "  the  utmost  bounds  of  the 
everlasting  hills,"  ver.  26.  All  this  good  shall  rest  upon  the 

head  of  Joseph,  and  that  because  of  his  having  been  sold  into  Egypt, 
and  "  separated  from  his  brethren." 

II.  Notice  the  leading  principle  contained  in  this  benediction,  as 
applicable  to  other  subjects;  namely,  that  those  who  suflfer  and  lay 
themselves  out  for  the  good  of  others  shall  in  the  end  be  abundantly 
blessed  of  the  Lord. 

Accordingly  as  Joseph  had  suffered  for  the  good  of  others,  so  did 
his  father  delight  to  bless  him  and  see  him  honoured,  even  to  the 
latest  posterity.     Thus  also  it  is  come  to  pass. 

In  this  instance  we  may  see, 

1.  The  principle  on  which  God  proceeds  in  blessing  and  honouring 
his  loell'beloved  Son.  Look  at  his  sufferings  from  the  "  archers," 
from  men  and  devils,  from  his  brethren,  and  even  from  his  own  dis- 
ciples; denied  by  one,  betrayed  by  another.  Thus  was  he  "sorely 
grieved  "  and  troubled,  and  the  archers  shot  at  him,  and  hated  him. 

See  also  the  returns  he  made  for  all,  overcoming  evil  with 
good.  When  he  was  reviled  he  blessed,  and  prayed  even  for  his  mur- 
derers: "Father,  forgive  them;  for  they  know  not  what  they  do.'* 

Witness  too  how  God  supported  him,  "  the  arms  of  his  hands, 
being  made  strong  by  the  hands  of  the  mighty  God  of  Jacob."  "  He 
did  not  fail,  neither  was  he  discouraged;  but  endured  the  cross,  and 
despised  the  shame."  Observe  likewise  the  honour  that  was 

put  upon  him.  "  God  raised  him  from  the  dead,  and  gave  him  a 
name  that  is  above  every  name."  Phil.  ii.  8 — 11.  "For  the  suffer- 
ing of  death  he  hath  crowned  him  with  glory  and  honour,  and  set  him 
over  the  works  of  his  hands."  Heb.  ii.  7 — 9.  For  his  deep  abase- 
ment he  is  become  the  object  of  adoration  to  the  whole  universe. 
Rev.  V.  12,  13. 

2.  We  here  see  the  principle  on  which  God  proceeds  in  blessing  and 
honouring  his  servants.  Christ  is  pre-eminently  the  Lord's 
servant.  Isai.  xlii.  1:  but  there  are  others  who  have  humbly  followed 
his  example,  and  have  laboured  and  suffered  for  the  good  of  mankind. 

Some  have  endured  persecution;  Paul  and  nearly  all  the 
apostles  died  martyrs:  others  have  "suffered  the  loss  of  all  things," 
and  met  with  cruel  mockings.     When  they  received  evil,  they  also 


344  DOCTRINE  OF  DIVINE  APPOINTMENT. 

returned  good;  and  the  weapons  of  their  warfare, have  been  made 
strong  by  the  God  of  all  grace.  Such  in  the  end  will  be 

blessed  with  more  than  common  blessings,  even  "  to  the  utmost  bound 
of  the  everlasting  hills."  Such  are  faithful  missionaries,  who  have 
been  "separated  from  their  brethren;"  and  the  archers  have  shot  at 
them,  and  sorely  grieved  them. 

(1.)  Let  us  cast  in  our  lot  with  the  blessed  Jesus,  and  we  shall  be 
blessed  in  him.  Joseph  was  the  shepherd  and  strength  of  Israel,  not- 
withstanding the  unworthy  conduct  of  his  brethren  towards  him: 
much  more  is  Jesus  the  shepherd  of  his  flock,  and  the  foundation  of 
his  church  and  people. 

(2.)  Let  us  learn  to  follow  the  example  set  before  us.  Those  who 
serve  the  Lord  Jesus  Christ,  and  suffer  for  his  sake  shall  in  the  end 
be  blessed,  and  find  an  abundant  recompense. 


DOCTRINE  OF  DIVINE  APPOINTMENT. 

No  man  should  be  moved  by  these  afflictions;  for  yourselves  know  that  we  are  ap- 
pointed thereunto. — 1  Thessalonians  iii.  3. 

Great  opposition  was  made  to  the  introduction  of  the  gospel  into 
the  city  of  Thessalonica,  and  Paul  and  Silas  were  compelled  to  depart 
by  night  for  safety.  Acts  xvii.  And  though  eventually  a  church  was 
established,  violent  persecutions  still  continued.  Paul  felt  and  feared 
for  these  Thessalonians,  and  endeavoured  in  his  epistle  to  fortify 
their  minds  against  the  various  trials  to  which  they  were  exposed; 
and  for  this  purpose  he  exhibits  in  the  text  the  doctrine  of  divine  ap- 
pointment. 

I.  Notice  the  object  which  the  apostle  aimed  to  accomplish,  name- 
ly, that  Christians  should  not  be  undul3^  moved  by  the  trials  of  the 
present  life. 

It  is  not  supposed  that  we  should  be  unaffected,  or  unconcerned 
about  what  may  happen;  this  would  not  be  natural,  or  proper.  Grace 
does  not  extinguish  the  feelings  of  nature,  it  sanctifies  and  refines 
them.  Good  men  have  always  felt  the  hand  of  God,  and  acknow- 
ledged it.  Aaron  held  his  peace  at  the  loss  of  his  two  sons,  but  he 
mourned  in  secret;  Job  felt,  and  was  resigned.  The  Thessalonians 
were  troubled  on  every  side,  and  were  greatly  "  moved ;"  only  let 
them  not  be  moved  away  from  the  hope  of  the  gospel. 

Let  us  notice  a  few  instances  in  which  Christians  are  in  danger  of 
being  unduly  moved  by  present  afiiictions — 

I.  When  the  loss  of  created  comforts  sinks  us  into  despondency. 
There  have  been  persons  who  on  the  death  of  a  child  or 
some  near  relation,  have  become  inconsolable,  and  indulged  a  spirit 
similar  to  that  of  Saul  when  he  lost  his  kingdom.  They  seem  to 
think  that  they  cannot  be  reconciled  to  the  conduct  of  Providence: 
but  this  is  truly  an  awful  sign.     It  becomes  us  rather  to  remember 


DOCTRINE  OF  DIVINE  APPOINTMENT.  345 

that  we  hold  upon  an  uncertain  tenure  all  that  is  dear  to  us  in  life, 
and  that  all  is  forfeited  by  sin.  We  may  lawfully  retain  what  God 
has  given  us;  but  when  he  calls  for  it,  we  must  cheerfully  give  it  up. 

2.  If  our  trials  unfit  and  indispose  us  for  holy  duties,  except  so  far 
as  natural  infirmities  prevail,  we  are  unduly  moved.  If  afflic- 
tions operate  aright,  they  will  rather  help  than  hinder  us  in  the  duties 
of  prayer,  and  in  understanding  the  sacred  Scriptures.  It  is  also  our 
mercy  that  the  Lord  has  encouraged  us  to  cast  all  our  cares  on  him, 
and  to  call  upon  him  in  the  day  of  trouble.  But  if  like  the  wicked 
Jehoram,  king  of  Israel,  we  say  in  our  hearts,  "This  evil  is  of  the 
Lord,"  and  we  begin  to  think  hard  of  his  conduct,  it  is  a  fearful  sign 
that  all  is  not  right  with  us. 

3.  U  afflictions  alienate  our  hearts  from  God,  or  weaken  our  attach- 
ment to  religion,  the  eSect  is  highly  injurious.  Some  who 
profess  the  gospel  have  been  offended  when  persecution  arose,  and 
have  lost  all  their  zeal  for  Christ  and  his  cause.  Others,  when  provi- 
dence has  gone  against  them,  have  turned  their  backs  on  God,  and 
deserted  their  station  among  his  people.  Even  good  men  have  been 
so  moved  by  the  adversities  of  life,  and  the  favour  shown  to  the 
wicked,  as  to  be  under  great  temptations  to  atheism.  Psal.  Ixxiii. 

II.  Consider  the  doctrine  which  the  apostle  teaches  in  order  to  ac- 
complish his  object,  and  that  is,  the  doctrine  of  divine  appointment. 

This  truth  has  been  greatly  abused  by  wicked  men,  and  sometimes 
injudiciously  applied  even  by  good  men;  yet  it  has,  nevertheless, 
been  the  means  of  reconciling  and  supporting  the  minds  of  the  godly 
under  their  various  afflictions.  Job  could  say,  "  He  performeth  the 
thing  that  is  appointed  for  me,"  and  found  relief  in  it.  David  also 
was  happy  to  say,  "All  my  times  are  in  thy  hand."  Judah  in  cap- 
tivity derived  comfort  from  hence:  "  Who  is  he  that  saith,  and  it 
cometh  to  pass,  when  the  Lord  commandeth  it  not?"  Lam.  iii.  37. 

But  let  us  observe  the  fitness  of  this  doctrine  to  preserve  the  mind 
from  being  unduly  moved  in  times  of  affliction.  To  this  end  we  must 
compare  it  with  the  idea,  of  all  things  coming  by  chance,  or  merely 
through  human  agency. 

1.  If  every  thing  or  any  thing  came  by  chance,  the  hand  of  God 
could  not  be  in  it,  and  this  would  deprive  us  of  the  principal  source  of 
relief  To  one  that  loves  God  it  is  a  great  comfort  to  see  his 
hand  in  every  thing  that  befalls  him.  He  can  take  well  what  He  does, 
let  the  conduct  of  mankind  be  what  it  may.  It  is  enough,  and  ought 
to  be  enough,  that  "  it  is  the  Lord's  doing:  and  let  him  do  what 
seemeth  him  good."  "  I  was  dumb,  and  opened  not  my  mouth,  be- 
cause thou  didst  it,"  says  David.  When  Job  was  deprived  of  all 
his  substance  by  the  Chaldeans  and  Sabeans,  he  was  reconciled  to  the 
loss,  because  he  saw  that  "  the  Lord  had  taken  away."  To  have 
every  thing  arranged  and  ordered  by  him  whom  we  love,  is  all  that 
we  can  desire. 

2.  If  every  thing  that  befalls  us  came  by  mere  human  agency,  ther^ 
VOL.  II. — 44 


i4d  god's  covenant  people. 

would  be  little  or  no  reason  for  it,  and  therefore  no  motive  to  reconcilia- 
tion or  submission.  "  The  only  remedy,  in  case  things  came  by 
chance,  or  by  mere  second  causes,  would  be  that  which  unbelievers 
generally  apply,  and  that  is,  endeavouring  to  forget  the  evils  we  are 
called  to  endure.  So  far  indeed  as  things  are  supposed  to  come  by 
human  agency,  there  is  often  worse  than  no  reason  for  them;  for  in 
proportion  as  the  hand  of  man  is  in  our  troubles,  we  have  to  complain 
of  injustice,  oppression,  and  deceit;  and  if  we  could  look  no  farther, 
there  would  be  no  such  thing  as  cordial  and  voluntary  submission. 
But  if  we  consider  all  as  God's  doing,  we  shall  find  a  reason  and  a 
"  wherefore,"  in  his  contending  with  us.  This  may  reconcile  us,  and 
do  us  good. 

3.  If  what  befalls  us  came  by  human  agency  or  by  mere  chance,  we 
might  be  ever  employed  in  disputing  the  authority  from  whence  our  ills 
proceed,  and  be  for  taking  all  into  our  own  hands.  But  if  all 
proceeds  from  God,  his  authority  is  absolute  and  indisputable,  and  "our 
times  are  in  his  hand."  He  will  not,  and  it  is  right  he  should  not,  resign 
the  government  of  the  world  into  other  hands;  otherwise  we  should  be 
for  fixing  our  own  lot,  and  reserving  to  ourselves  the  disposal  of  all 
events,  rather  than  be  subject  to  fate  or  chance.  But  it  is  to  the  glory 
of  God,  and  greatly  for  our  good,  that  we  feel  and  acknowledge  his 
absolute  authority,  and  sink  into  nothing  before  him ;  that  "  we  be 
still,  and  know  that  he  is  God." 

4.  If  things  were  effected  by  second  causes,  or  came  by  chance,  there 
would  be  little  or  no  wisdom  in  them,  or  that  wisdom  would  be  acci- 
dental. On  the  contrary,  it  is  highly  conciliating,  to  view  every 
separate  event  as  a  part  of  one  all-wise  scheme;  and  to  know  that  when 
our  plans  are  frustrated,  God's  plan  remains  unalterable,  and  that  the 
thoughts  of  his  heart  endure  to  a  thousand  generations. 

5.  If  things  were  otherwise  than  they  are,  no  good  could  be  expected 
to  arise  out  of  our  afflictions.  None  whatever  could  proceed  from 
chance,  and  but  little  from  human  agency.  But  by  viewing 
all  as  the  effect  of  divine  appointment,  much  of  the  goodness  of  God 
may  be  seen,  and  many  beneficial  purposes  may  be  answered  by  them. 
God  has  also  engaged  that  "all  things  shall  work  together  for  good  to 
them  that  love  him,"  and  has  invited  us  to  "  call  upon  him  in  the  day 
of  trouble,  that  he  may  deliver  us,  and  that  we  may  glorify  him." 
According  to  the  present  system,  all  our  present  ills  are  the  seeds  of 
future  bliss,  and  will  he  followed  with  a  "far  more  exceeding  and 
eternal  weight  of  glory." 

GOD'S  COVENANT  PEOPLE. 

Gather  my  saints  together  unto  me;  those  that  have  made  a  covenant  with  me  by- 
sacrifice. — Psalm  1.  5. 

Amidst  the  terrors  of  the  last  judgment,  we  hear  the  voice  of  the 
great  Shepherd  calling  to  his  flock,  and  gathering  them  together  from 
the  "  four  winds  of  heaven."    Thus,  while  earthquakes  were  shaking 


347 

the  city  of  Jerusalem,  the  angel  said  to  the  women  at  the  sepulchre, 
"  Fear  not  ye;  for  I  know  that  ye  seek  Jesus  who  was  crucified."  in 
that  tremendous  day,  God  will  have  a  regard  for  his  friends;  and  then 
it  will  be  seen  of  what  importance  it  is  to  be  a  Christian. 

I.  Observe  the  description  given  of  the  people  of  God:  they  are 
"  his  saints,  who  have  made  a  covenant  with  him  by  sacrifice." 

To  be  called  "saints"  is  highly  honourable;  it  is  a  name  that  dis- 
tinguishes God's  family,  both  in  heaven  and  earth.  God  only  is  essen- 
tially holy,  for  there  is  none  holy  but  the  Lord.  The  angels  also  are 
called  holy,  and  the  spirits  of  just  men  departed  are  called  saints,  "the 
saints  in  light."  The  saints  on  earth  are  likewise  said  to  be  holy;  and 
they  are  so  in  part,  but  in  heaven  all  will  be  perfect  and  complete. 
Their  sanctification,  however,  in  this  world,  though  initial  only,  is 
sufficient  to  denominate  them  saints. 

This  is  the  name  for  which  the  world  hates  them;  they  hate  the 
thing  itself,  and  therefore  it  is  no  wonder  they  deride  those  who  in  any 
measure  possess  it.  Though  hypocrites  may  imitate  it,  and  bring  it 
into  reproach,  and  though  the  ungodly  may  despise  it;  it  is  neverthe- 
less true,  that  "without  holiness  no  man  shall  see  the  Lord."  Heb.  xii. 
14.  It  is  neither  outward  decency  nor  a  speculative  faith,  but  a  heart 
conformed  to  the  will  of  God,  and  filled  with  the  love  of  Christ,  that 
constitutes  the  essence  of  true  religion. 

Another  part  ©f  their  character  is,  they  have  made  a  covenant  with 
God  by  sacrifice — 

1.  A  covenant  is  alwaj^s  expressive  of  friendship  between  the  par- 
ties. Thus  when  Abraham  and  Abimelech  entered  into  covenant,  and 
sware  to  each  other,  it  was  the  bond  of  peace  and  amity  between  them. 
When  "God  also  made  a  covenant  with  Noah  and  every  living  thing, 
and  set  his  bow  in  the  cloud,"  it  was  to  give  assurance  that  the  world 
should  no  more  be  destroyed  by  water.  And  when  a  covenant  was 
made  with  Abraham,  it  was  a  token  of  friendship  and  jgood  will.  Gen, 
ix.  12;  xvii.  4. 

2.  Covenants  were  frequently  accompanied  with  sacrifice,  which 
rendered  them  a  solemn  and  religious  act.  Thus  when  Laban  and 
Jacob  entered  into  covenant,  it  was  solemnized  by  the  ofiering  up  of 
sacrifice;  and  in  general  a  curse  was  invoked,  in  case  either  of  the 
parties  should  violate  the  engagement.  Gen.  xxxi.  52 — 54. 

8.  Sacrifices  under  the  taw  were  designed  as  a  medium  by  which 
the  people  of  Israel  should  renew  and  ratify  the  covenant  which  God 
made  with  them  from  mount  Sinai.  Mere  outward  worshippers  over- 
looked this,  but  the  true  Israel  of  God  did  not.  They  bound  them- 
selves afresh  to  be  the  Lord's  by  every  sacrifice  they  offered,  and  as 
often  as  they  approached  the  altar  they  dedicated  themselves  anew  to 
his  service.  Psal.  Ixvi.  13,  14;  cxvi.  17,  18. 

4.  Since  the  abolition  of  sacrifices,  the  great  medium  by  which  we 
enter  into  covenant  with  God  is  the  sacrifice  of  Christ,  once  offered 
in  the  end  of  the  world.     Through  him  God  can  be  at  peace  with  us, 


348  god's  covenant  people. 

for  in  his  sacrifice  he  smells  a  sweet  savour,  as  in  Noah's  offering. 
Ephes.  V.  2.  Hereby  the  Lord  becomes  our  God,  and  we  are  made 
his  people;  and  in  this  way  only  can  we  be  at  peace  with  him.  Heb. 
viii.  10 — 13. 

5.  Every  memorial  of  the  death  of  Christ  is  a  renewal  of  our  cove- 
nant with  God,  and  it  becomes  us  to  beware  that  we  do  not  lightly 
regard  it,  or  attend  upon  it  in  a  formal  manner.  Every  approach  to 
the  table  of  the  Lord  is  an  implied  surrender  of  ourselves  to  him,  and 
we  thereby  enter  into  a  perpetual  covenant,  never  to  be  forgotten. 
1  Cor.  xi.  25;  Psalm  cxix.  106. 

II.  The  charge  given  by  the  Lord  concerning  his  people  when  the 
world  shall  be  destroyed.     "  Gather  my  saints  together  unto  me." 

1.  This  charge  is  delivered  to  the  holy  angels,  and  is  similar  to  that 
mentioned  by  our  Saviour,  when  they  shall  gather  together  his  elect 
from  the  four  winds,  from  one  end  of  heaven  to  the  other.  Matth. 
xxiv.  31. 

2.  It  supposes  that  the  saints  are  scattered  about  in  the  earth,  to  the 
"  four  winds  of  heaven."  Such  was  the  state  of  individual  believers 
among  the  Jews,  when  he  took  them  "  one  of  a  city,  and  two  of  a 
family,  and  brought  them  to  Zion."  So  in  the  last  day  they  shall 
be  found  "  scattered  abroad  over  the  face  of  the  whole  earth."  Hos. 
ii.  23;  John  xi.  52. 

3.  This  charge  is  expressive  of  the  difference  that  God  will  put 
between  the  righteous  and  the  wicked.  He  has  done  so  in  many  former 
instances,  which  prefigured  the  last  judgment.  It  was  so  at  the  time 
of  the  flood:  "  Noah  and  his  family  were  preserved  in  the  ark,  while 
the  world  was  drowned."  At  the  burning  of  Sodom,  Lot  was  con- 
ducted by  an  angel  to  a  place  of  safety.  When  Jerusalem  was  de- 
stroyed by  the  Chaldeans,  a  mark  was  set  on  the  foreheads  of  the 
men  who  sighed  and  cried  for  the  prevailing  abominations.  Thus, 
also,  it  will  be  W^th  the  saints  in  the  last  day;  they  shall  be  caught 
up  together  with  the  Lord  in  the  air,  while  the  earth  and  all  its 
«vorks  shall  be  burnt  up.  Mai.  iii.  17,  19;  Matt.  xxv.  32,  33. 

Improvement. 

(1.)  We  learn  from  this  subject  that  the  only  religion  which  will 
Avail,  or  exempt  us  from  the  wrath  to  come,  is  a  holy  religion.  We 
must  be  "  saints,"  or  we  cannot  be  saved.  We  may  profess  to  be 
God's  people,  may  come  and  bring  our  offerings;  but  if  we  enter  not 
into  solemn  covenant  with  him,  we  are  none  of  his,  nor  will  he  own 
«s  in  the  last  day. 

(2.)  The  only  holy  people  are  those  who  make  a  covenant  with 
him  by  sacrifice,  or  who  come  unto  God  by  Jesus  the  Mediator, 
pleading  for  pardon  and  acceptance  through  him.  The  blood  of  Jesus 
^nly  can  purge  the  conscience  from  dead  works,  and  there  is  no  un- 
-covenanted  mercy  for  sinful  man.  The  rejection  of  the  atonement 
is  the  rejection  of  the  covenant  ratified  by  his  blood.  Matt.  xxvi.  28. 


JUSTICE  AND   EQUITY  OF  THE  LAST  JUDGMENT.  349 

(3.)  If  we  be  the  Lord^s  covenant  people,  we  must  surrender  our- 
selves unreservedly  to  do  and  suffer  all  his  will.  We  must  take  him 
for  our  God,  and  give  up  ourselves  to  be  his  people.  2  Cor.  viii.  5. 

(4.)  If  thus  consecrated  to  the  Lord,  we  need  not  fear  the  terrors 
oHhe  last  judgment.  He  will  gather  us  with  his  arm,  his  voice  shall 
dispel  our  fears,  saying,  "  Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world." 


JUSTICE  AND  EQUITY  OF  THE  LAST  JUDGMENT. 

And  the  heavens  shall  declare  his  righteousness:  for  God  is  judge  himself. — Psa.1.  6. 

The  occasion  of  proclaiming  the  last  judgment,  in  the  impressive 
language  of  this  psalm,  seems  to  have  been  the  appearance  of  a  large 
proportion  of  formal  worshippers  among  the  people  of  God,  and  the 
extreme  depravity  of  the  priests,  ver.  16.  The  Lord,  therefore,  in 
awful  displeasure,  alarms  these  hypocrites,  by  threatening  them  with 
utter  destruction,  and  calling  them  to  serious  reflection,  ver.  22. 

It  is  indeed  a  very  humbling  thought,  that  we  are  considered  as 
criminals  who  are  to  be  tried  before  the  Judge  of  all  the  earth;  and 
whether  we  view  ourselves  in  this  light  or  not,  such  is  our  real  cha- 
racter and  condition.  "  It  is  appointed  unto  men  once  to  die,  and 
after  that  the  judgment." 

I.  Notice  the  awful  description  given  of  the  last  judgment. 

This  is  a  subject,  indeed,  that  will  not  admit  of  any  curious  in^ 
quiries  as  to  the  manner  how,  or  the  time  when  it  will  take  place: 
but  we  know  that  there  is  a  judgment  to  come,  and  that  we  are 
doomed  to  an  appearance  before  God,  whenever  the  summons  shall 
arrive.  Yet  some  things  may  be  learned  from  this  psalm,  respecting 
the  proceedings  of  that  awful  day. 

1.  The  criminals  to  be  tried  are  the  professed  people  of  God,  such 
of  them  especially  as  are  distinguished  from  his  "saints,  who  have 
made  a  covenant  with  him  by  sacrifice;"  for  they  are  not  all  Israel 
which  are  of  Israel.  The  Lord  therefore  will  judge  "his  people," 
ver.  4.  There  is  much  false  religion  that  must  be  brought  to  account, 
as  well  as  impiety  and  irreligion ;  and  a  great  deal  of  wood,  hay  and 
stubble  that  must  be  burnt  up.  In  Christ's  kingdom  there  are  "  many 
things  that  offend,  and  them  that  do  iniquity:"  these  must  be  eradi- 
cated, and  the  tares  separated  from  the  wheat.  All  the  churches  shall 
know  that  it  is  "  he  who  tries  the  reins  and  the  heart:"  and  if  "judg- 
ment begin  at  the  house  of  God,  where  shall  the  wicked  and  the  un- 
godly appear?" 

2.  The  witnesses  to  be  summoned  are  the  whole  intelligent  crea- 
tion. "  He  shall  call  to  the  heavens  from  above,  and  to  the  earth, 
that  he  may  judge  his  people."  The  sinner  shall  be  tried  in  an  open 
court,  and  ten  thousand  witnesses  shall  rise  up  against  him:  "as  many 


350  JUSTICE  AND  EQUITY  OF  THE  LAST  JUDGMENT. 

as  have  sinned  before  all,  shall  be  condemned  before  all,"  and  the 
eyes  of  the  universe  shall  be  fixed  on  the  transactions  of  that  day. 

3.  The  accuser  and  the  judge  is  the  God  of  Israel,  who  will  open 
his  complaint,  and  testify  against  us,  ver.  7.  There  will  not  only  be 
innumerable  other  witnesses,  but  God,  who  is  greater  than  all,  and 
knoweth  all  things,  will  himself  be  the  accuser  and  the  avenger. 
Mai.  iii.  5. 

4.  All  this  shall  be  attended  with  awful  grandeur:  "a  fire  shall  de- 
vour before  him,  and  it  shall  be  very  tempestuous  round  about  him," 
ver.  3.  The  appearance  of  God  on  mount  Sinai,  as  the  lawgiver, 
was  very  dreadful,  but  as  the  judge- it  will  be  still  more  so.  2  Thess. 
i.  7—9. 

II.  The  equity  of  the  divine  proceedings.  "The  heavens  shall  de- 
clare his  righteousness,  for  God  is  judge  himself." 

Awful  as  it  may  be  for  us  as  sinners  to  contemplate  that  solemn 
day,  it  is  satisfactory  to  know  that  its  transactions  will  all  be  founded 
in  truth  and  righteousness.  This  is  inferred  with  certainty  from  the 
character  of  the  Judge,  and  the  heavens  shall  openly  "declare  it.'^ 

1.  If  God  be  judge  himself,  there  will  be  nothing  arbitrary  in  the  pro- 
ceedings of  that  day.  No  man  shall  be  condemned  without  cause,  as 
if  the  Lord  took  pleasure  in  the  death  of  a  sinner,  for  that  be  far  from 
him.  Such  things  may  happen  where  mortals  fill  the  seat  of  judg- 
ment, but  not  where  God  himself  is  to  preside.  Neither  will 
it  be  owing  to  any  previous  purpose  existing  in  the  divine  mind,  that 
a  sentence  of  condemnation  is  passed  upon  the  sinner.  God  has  in- 
deed determined  that  sin  and  misery  shall  go  together,  and  that  all 
the  finally  impenitent  shall  be  banished  from  his  presence;  but  this 
determination  does  not  make  men  sinners,  nor  is  it  the  cause  of  their 
condemnation.  Every  man  shall  be  judged  "according  to  the  deeds 
done  in  the  body,"  and  by  no  other  rule. 

2.  If  God  be  judge  himself,  there  can  be  no  mistake  regarding  cha- 
racter. To  condemn  the  innocent  with  the  guilty,  is  an  abomination 
to  the  Lord.  The  judgment  which  men  pass  on  character  is  some- 
times too  favourable;  they  can  judge  only  by  the  outward  appearance, 
and  may  be  deceived,  but  "  God  knoweth  the  heart.''  We  are  liable 
to  mistake  in  the  opinion  we  form  of  some  who  appear  amiable  and 
circumspect  in  their  deportment:  of  some  who  attend  the  gospel,  and 
seem  desirous  to  understand  it;  but  God  will  bring  them  to  account, 
and  make  it  manifest  that  they  had  no  real  love  to  him,  notwith- 
standing these  favourable  appearances.  In  other  cases  our 
judgment  is  apt  to  be  too  severe.  We  may  see  in  the  conduct  of  some 
so  many  defects,  so  much  that  is  unlovely,  and  unlike  the  spirit  of 
Christ,  that  we  are  ready  to  conclude  them  to  be  utter  strangers  to 
God.  But  perhaps  we  know  only  a  small  part  of  their  true  character, 
and  have  viewed  it  only  partially,  for  want  of  more  wisdom,  or  bet- 
ter means  of  information.  But  in  the  proceedings  of  that  day 
no  errors  of  this  sort  can  possibly  arise,  though  some  may  be  acquit- 


THE  CRUCIFIXION.  351 

ted,  and  others  condemned,  in  direct  opposition  to  the  judgment  we 
had  previously  formed. 

3.  If  God  be  judge  himself,  there  loill  be  nothing  unjust  in  his  pro- 
ceedings. Judgment  will  be  passed  according  to  the  different  degree* 
of  guilt,  which  will  then  be  fully  ascertained.  All  men  are  God's 
stewards;  and  as  every  man  occupies  a  different  portion  of  his  Lord's 
goods,  so  of  that  he  must  give  account.  Men's  natural  ability 

will  also  be  considered;  and  according  to  the  use  or  abuse  they  have 
made  of  their  faculties  and  opportunities,  such  will  be  their  judgment. 
No  man  will  be  condemned  for  what  was  physically  impossible:  it 
is  not  the  want  of  reason  or  understanding,  but  the  abuse  of  them, 
that  will  constitute  our  guilt.  Men's  advantages  are  very  dif- 

ferent: some  nations,  some  towns  and  cities,  some  individuals  have 
not  the  gospel,  while  others  possess  it  in  rich  abundance;  and  the 
greater  will  be  the  condemnation  of  those  who  have  it,  and  improve 
it  not.  Let  us  recollect  the  fearful  doom  of  Bethsaida  and  Chorazin, 
"  God  will  render  to  every  man  according  to  his  works,  to  the  Jew- 
first,  and  also  to  the  Greek." 

Reflections. 

(1.)  Think  what  a  cause  we  have  pending  I  Can  we  view  the  ap- 
proach of  this  awful  day  with  indifference,  or  pretend  that  it  does  not 
concern  us?  If  God  were  to  mark  iniquity,  where  are  we?  And 
what  reason  have  we  to  imagine  that  he  will  not? 

(2.)  How  needful,  how  desirable  is  an  interest  in  Christ,  and  to 
have  him  for  our  advocate  and  our  friend!  What  possible  ground 
of  safety  can  there  be  without  this? 

(3.)  How  precious  and  invaluable  are  the  sacrifice  and  righteous- 
ness of  Christ,  that  can  clear  and  justify  us  in  such  a  court.  How  in- 
estimable the  Saviour,  in  the  prospect  of  that  day;  and  how  unsearch- 
able the  riches  of  his  grace,  "  who  is  able  to  present  us  faultless  be- 
fore the  presence  of  his  glory  with  exceeding  joy!"  Well  may  we 
unite  with  adoring  saints  and  say,  "  Unto  him  that  loved  us,  and 
washed  us  from  our  sins  in  his  own  blood — to  him  be  glory  and  do- 
minion for  ever  and  ever,  Amen." 


THE  CRUCIFIXION. 

And  when  they  were  come  to  the  place  which  is  called  Calvary,  there  they  crucified 
him,  and  the  malefactors;  one  on  the  right  hand,  and  the  other  on  the  left. — Luke 
xxiii.  33. 

How  striking  is  the  contrast  between  the  conduct  of  Jesus,  and  that 
of  his  enemies!  When  they  were  come  to  Calvary,  there  they  cruci- 
fied him;  and  while  they  crucified  him,  he  prayed  for  his  murderers, 
saying,  "Father,  forgive  them,  for  they  know  not  what  they  do." — 
verse  34. 

In  offering  a  few  remarks  upon  the  text,  there  are  three  things  par- 


352  THE  CRUCIFIXION. 

ticularly   worthy  of   notice — the  place  where  our  Lord  suffered — 
the  nature  of  his  sufferings — and  the  company  in  which  he  suffered. 

I.  Observe  the  place  where  our  Lord  suffered. 

This  is  called  Calvary,  or  Golgotha,  a  small  eminence,  about  half  a 
mile  distant  from  Jerusalem.  This  was  the  common  place  of  execu- 
tion, where  the  vilest  offenders  were  put  to  death. 

Two  things  may  be  observed  concerning  this,  one  relating  to  the 
intention  of  the  murderers,  and  the  other  affecting  the  intention  of  the 
writer — 

1.  The  place  where  Jesus  suffered,  marks  the  malignant  design  of 
his  enemies.  It  was  not  without  some  reason  on  their  part  that 
they  fixed  on  Calvary;  it  was  to  render  his  name  and  character  in- 
famous, to  express  the  greatest  abhorrence  of  both,  to  sink  and  ruin  his 
cause  by  affixing  an  indelible  disgrace.  Hence  it  was  that  "the  cross 
of  Christ  became  a  stumbling-block  to  the  Jews,  and  to  the  Greeks 
foolishness."     But  in  this  they  were  ultimately  disappointed. 

2.  The  place,  as  mentioned  by  the  evangelist,  marks  his  strong 
affection.  The  sacred  writer  employs  but  few  words,  his 
narration  is  slow  and  solemn,  and  expressive  of  the  deepest  feelings 
of  the  heart.  He  points  to  the  spot  with  peculiar  emphasis,  as  Jacob 
did  to  the  field  of  Machpelah,  saying,  "  There  they  buried  Abraham 
and  Sarah  his  wife;  there  they  buried  Isaac  and  Rebekah  his  wife;  and 
there  I  buried  Leah."  Gen.  xlix.  31.  Another  instance  of  this  form 
of  speech  occurs  in  the  address  of  Ruth  to  Naomi:  "Where  thou 
diest,  will  I  die,  and  there  will  I  be  buried."  Ruth  i.  17.  Thus 
the  evangelist  points  to  Calvary,  and  with  deep  emotion  says,  "  There 
they  crucified  him." 

3.  We  may  also  add  that  this  directs  us  to  the  place  where  we  must 
look  for  mercy.  "There  they  crucified  him,"  and  thence  our 
salvation  comes.  There  the  great  sacrifice  was  offered  up,  the  ransom 
price  paid,  and  the  great  atonement  made. 

"There  hangs  all  human  hope:  that  nail  supports  the  falling  universe." 
II.  The  nature  of  Christ's  sufferings:  "  they  crucified  him." 

The  sin  of  which  the  Jews  pretended  to  accuse  our  Lord,  was  that 
of  blasphemy,  because  that  "he  being  a  man,  made  himself  God;" 
and  calling  "  God  his  Father,  he  made  himself  equal  with  God."  By 
the  Jewish  law  a  blasphemer  was  to  be  stoned  to  death,  and  therefore 
they  took  up  stones  to  cast  at  him;  but  being  at  that  time  under  the 
Roman  government,  they  had  no  power  to  put  any  one  to  death. — 
They  therefore  brought  him  before  Pilate,  demanding  that  he  should 
be  crucified.  The  Roman  law  inflicted  capital  punishment  by  various 
other  means,  chiefly  by  decapitation;  but  crucifixion  was  fixed  upon 
to  gratify  the  malignity  of  the  Jews,  and  the  unrighteous  judge  yielded 
to  their  wishes.  In  all  this,  however,  the  hand  of  God  may  be 

traced,  and  his  wisdom  seen  in  overruling  these  events  for  the  accom- 
plishment of  his  own  purposes. 


THE  CRUCIFIXION.  353 

1.  The  death  of  the  cross,  though  selected  by  Jewish  mahgnity, 
would  be  the  fulfilment  of  prophecy.  The  disciples  were 

blind  to  these  things  when  they  happened;  but  afterwards  they  saw 
plainly  that  thus  it  was  written,  and  that  "  thus  it  behoved  Christ  to 
suffer.'^  Prophecy  had  foretold  that  they  should  pierce  his  hands  and 
his  feet,  Psal.  xxii.  16;  and  also  his  side,  Zech.  xii.  10;  John  xix.  34, 
37.  Our  Lord  also  had  himself  foretold,  in  numerous  instances, 

that  he  should  be  betrayed  into  the  hands  of  sinners,  and  be  crucified. 
John  iii.  14;  viii.  28;  xii.  32,  33.  He  had  also  rendered  the  idea 
familiar  by  calling  a  profession  of  his  name,  with  all  the  difficulties 
attending  it,  a  bearing  of  the  cross,  in  allusion  to  his  carrying  the 
cross  to  Calvary,  Matt.  xvi.  24;  Mark  x.  21;  Luke  ix.  23. 
Hence  also  the  doctrine  of  Christ  crucified,  as  the  only  medium  of 
our  salvation,  formed  the  very  essence  of  the  gospel  itself.  1  Cor.  ii.  2j 
Gal.  iii.  1;  vi.  14. 

2.  In  our  Lord's  suffering  the  death  of  the  cross,  there  was  some- 
thing analoggus  to  what  we  as  sinners  had  deserved;  and  probably 
it  was  with  a  view  to  represent  this,  that  the  Jews  were  suffered  to 
crucify  him — 

(1.)  It  was  a  lingering  death,  and  the  Romans  appear  to  have  in- 
vented this  mode  of  punishment  on  purpose  to  render  death  as  dreadful 
as  possible.  In  the  case  of  our  blessed  Lord  it  was  six  hours,  from 
the  commencement  to  the  end  of  the  crucifixion,  when,  having  power 
to  lay  down  his  life,  he  voluntarily  gave  up  the  ghost;  but  the  male- 
factors had  not  then  expired,  and  would  probably  have  survived 
many  hours  longer.  Mark  xv.  44;  John  xix.  33.  All  this  time 

the  sufferer  would  experience  the  most  insatiate  thirst,  from  the  ex- 
treme anguish  so  long  endured.  Psal.  xxii.  15;  Ixix.  21;  John  xix.  28. 
And  in  this  lengthened  pain  and  anguish  there  was  something  that 
represented  the  endless  punishment  of  the  wicked,  "the  worm  that 
dieth  not,  and  the  fire  that  is  not  quenched." 

(2.)  It  was  a  most  painful  death,  more  so  perhaps  than  any  other 
that  human  malignity  could  devise.  The  wounds  were  all  inflicted 
on  the  tenderest  parts  of  the  human  body,  but  not  so  as  to  affect  the 
seat  of  life.  In  the  act  of  fixing  the  cross  in  the  ground,  with  the 
sufferer  suspended  on  it,  his  joints  would  be  dislocated  by  the  shock; 
and  thus  another  prophecy  would  be  fulfilled.  Psal.  xxii.  14. 
These  exquisite  sufferings  would  shadow  forth  those  torments  of  hell, 
in  which  the  sinner  shall  thirst  in  vain  for  water  to  cool  his  tongue, 
and  where  the  ever-burning  sulphur  is  unconsumed. 

(3.)  The  death  of  the  cross  was  attended  with  reproach  and  infamy; 
none  so  painful  so  ignominious  as  this.  He  was  made  a  spectacle  to 
angels  and  to  men,  and  they  that  passed  by  wagged  the  head  in  derision 
and  contempt.  Yet  he  "endured  the  cross,  and  despised  the  shame.'^ 
In  this  also  there  was  a  prefiguration  of  that  public  disgrace 
and  overwhelming  shame,  which  the  righteous  Judge  has  awarded  as 
the  punishment  of  sin.  Dan.  xii.  2;  Isai.  Ixvi.  24. 

(4.)  The  death  of  the  cross  was  an  accursed  death,  both  in  the  esteem 
VOL.  II. — 45 


354  THE  CRUCIFIXiaN. 

of  God  and  man.  Gal.  iii.  13.  And  the  sentence  to  which  sinners  are 
doomed  is,  that  they  are  to  die  the  death,  to  die  under  the  curse. 
Hence  Jesus  would  come  under  the  law,  and  into  our  place  and  stead, 
and  so  "  was  made  a  curse  for  us." 

III.  The  company  in  which  he  suffered:  they  crucified  with  him 
"  two  malefactors,  one  on  the  right  hand  and  the  other  on  the  left." 

1.  On  the  part  of  his  enemies  this  was  designed  to  render  his  death 
still  more  ignominious  and  shameful,  and  was  no  doubt  contrived  be- 
tween Pilate  and  the  chief  priests.  Our  blessed  Lord  was 
"holy,  harmless,  undefiled,  and  separate  from  sinners;"  but  now,  to 
overwhelm  him  with  shame  and  public  disgrace,  they  associate  him 
with  "  malefactors."  Not  content  with  this,  they  place  him 
in  the  midst,  to  insinuate  that  he  was  the  worst  of  the  three.  Here 
every  circumstance  tells,  for  every  thing  was  intended  to  heighten 
the  disgrace.  This  arrangement  might  also  be  contrived  for 
the  purpose  of  discomposing  his  mind,  during  his  last  moments,  by 
filling  his  ear  with  the  blasphemies  and  reproaches  of  the  dying  ma- 
lefactors. When  we  come  to  die,  the  least  comfort  we  hope  for  is  a 
peaceful  pillow,  and  the  presence  of  a  sympathizing  friend.  But 
here  is  the  blessed  Saviour,  surrounded  by  an  enraged  populace,  and 
expiring  on  the  cross,  amidst  the  execrations  of  his  enemies,  and  the 
groans  of  dying  malefactors. 

2.  But  on  the  part  of  God  we  may  see  something  of  the  wisdom  of 
this  appointment.  Prophecy  was  hereby  fulfilled,  which  said 
that  "he  should  be  numbered  with  transgressors."  Isaiah  liii.  11; 
Mark  xv.  27,  28.  By  this  means  also  the  virtue  of  his  sac- 
rifice was  made  more  fully  to  appear.  Had  two  of  his  disciples  been 
crucified  with  him,  instead  of  two  malefactors,  it  might  have  been 
imagined  that  they  had  contributed  something  to  the  efficacy  of  his 
sufferings:  but  as  it  is,  it  would  appear  that  "his  own  arm  brought 
salvation,  and  his  righteousness  it  sustained  him."  "  He  trode  the 
winepress  alone,  and  of  the  people  there  was  none  with  him.^'  Isai. 
Ixiii.  3.  Also  by  suffering  in  such  society,  an  opportunity  was 
given  for  the  fuller  display  of  his  power  and  grace,  in  saving  one  of 
the  malefactors  in  his  last  moments,  and  taking  him  from  the  cross 
to  the  paradise  of  God.  Moreover,  the  publicity  of  his  cru- 
cifixion, rendered  the  evidence  of  his  death  more  certain  and  indis- 
putable; so  that  his  enemies  could  not  pretend  that  there  was  any 
collusion;  and  that  which  established  the  reality  of  his  death,  estab- 
lished also  the  reality  of  his  subsequent  resurrection,  on  which  all  the 
hopes  of  his  followers  depend. 


(     355     ) 
DEVOTING  OURSELVES  TO  THE  LORD. 

And  this  they  did,  not  as  we  hoped,  but  first  gave  their  own  selves  unto  the  Lord, 
and  unto  us  by  the  will  of  God. — 2  Corinthians  viii.  5. 

Paul,  in  exhorting  the  Corinthians  to  the  exercise  of  Christian  bene* 
ficence,  reminds  them  o{  the  unbounded  liberality  of  their  brethren 
in  Macedonia,  who  had  in  this  instance  far  exceeded  his  expectations; 
and  he  finds  a  reason  for  it,  in  their  having  first  devoted  themselves 
unreservedly  to  the  Lord. 

Two  things  in  the  conduct  of  these  Christians  are  particularly 
worthy  of  notice,  and  also  of  our  imitation. 

L  Their  surrender  of  themselves  to  the  Lord. 

This  is  the  first  step  in  the  path  of  Christian  obedience,  and  the 
essence  of  true  conversion.  If  this  be  not  done,  we  are  not  proper 
subjects  for  Christian  fellowship;  and  giving  ourselves  to  one  another 
without  this,  will  be  of  no  account.  We  should  be  unfit  for,  and  soon 
be  weary  of,  the  duties  and  privileges  of  such  a  connexion. 

I.  Giving  ourselves  to  the  Lord  must  be  done  willingly,  and  with 
all  the  heart.  We  may  devote  ourselves  to  the  service  or  interest  of 
men  with  reluctance,  or  from  necessity;  but  the  Lord  requires  the 
surrender  of  the  heart,  and  nothing  but  this  will  do.  Great 
sacrifices  may  be  made  for  the  interests  of  religion,  and  large  sums 
subscribed,  from  selfish  or  mercenary  motives;  but  whatever  be  done 
for  God  must  be  done  freely,  and  from  love  to  him,  or  it  cannot  be 
accepted.  Men  may  expend  their  property  or  their  zeal  upon  his 
cause,  but  without  a  regard  to  his  glory  it  is  nothing  worth. 

2.  The  surrender  must  be  unreserved.  Not  only  all  that  we  possess, 
but  our  "own  selves"  must  be  given  to  the  Lord.  Many  things 
may  be  given,  and  many  sacrifices  made;  and  yet  we  may  not  at 
any  time  give  ourselves  to  the  Lord.  Some  persons  will  give  good 
things  and  money  also;  but  they  must  be  free  and  independent,  and 
not  come  under  any  personal  obligation.  This  is  a  reason  why 
many  stand  aloof  from  church  communion,  and  do  not  choose  to  be 
connected  with  any  society  of  Christians;  but  true  love  makes  no 
reserve.  It  cheerfully  devotes  all  to  God,  and  casts  in  its  lot  with 
his  people.  Heb.  xi.  25. 

3.  It  must  be  irrevocable.  What  is  consecrated  or  given  to  the 
Lord  can  never  be  recalled,  but  the  vow  must  be  performed.  When 
Hannah  devoted  her  son  Samuel  to  the  service  of  the  temple,  it  was 
for  ever;  and  if  any  one  enters  into  covenant  to  be  the  Lord's,  like 
the  Hebrew  servant,  he  must  go  out  free  no  more.  Such  give  them- 
selves to  live  and  die  in  his  service,  and  to  be  his  for  ever;  nor  can 
they  violate  their  engagements  without  danger  and  disgrace. 

II.  The  surrender  of  themselves  to  the  Lord's  people,  to  perform 
all  Christian  duties  "  according  to  the  will  of  God." 

Those  who  join  in  Christian  fellowship  do  not  come  under  an  en- 


356  THE  POWER  OF   ABSOLUTION, 

gagement  to  do  whatever  Iheir  brethren  may  happen  to  require,  any 
farther  than  as  it  is  agreeable  to  the  will  of  God;  and  to  this  every 
individual  is  bound  to  submit.  This  state  of  mind  is  of  great  im- 

portance, and  nothing  more  should  be  necessary  to  prompt  obedience, 
than  the  evidence  that  this  or  that  is  required  by  the  Scriptures. — 
Primitive  believers  did  not  ask  whether  the  duty  was  easy  of  perfor- 
mance, whether  it  would  subject  them  to  reproach,  or  whether  they 
might  not  be  saved  without  it.  They  never  thought  of  such  inquiries; 
all  their  concern  was  to  know  the  will  of  God,  and  to  do  it;  and  this 
only  is  true  religion. 

If  this  principle  govern  our  conduct,  in  giving  ourselves  up  to, the 
Lord  and  to  his  people,  we  shall  be  particularly  mindful  of  the  duties 
which  such  a  connexion  demands.  (1.)  We  shall  be  constant 

in  our  attendance  on  public  ordinances,  "not  forsaking  the  assembling 
of  ourselves  together.'*  (2.)  We  shall  "pray  one  for  another, 

and  love  as  brethren.''  (3.)  What  we  contribute  to  the  cause 

of  Christ  will  be  done  freely,  and  according  to  our  ability. 
(4.)  If  offences  arise,  we  shall  go  and  tell  our  brother  of  his  fault  alone, 
and  not  spread  it  abroad.  Matt,  xviii.  15.  (5.)  We  shall  be 

ready  to  receive  as  well  as  to  give  an  admonition.  Psal.  cxli.  5. 


THE  POWER  OF  ABSOLUTION. 

-^hose  soever  sins  ye  remit,  they  are  remitted  unto  them;  and  whose  soever  sins  ye 
retain,  they  are  retained. — John  xx.  23. 

The  Lord  Jesus  being  risen  from  the  dead,  now  renews  the  com- 
jnission  to  his  disciples  in  this  very  solemn  and  impressive  language. 
It  might  seem  indeed  too  much  to  be  addressed  to  mortal  men,  and 
great  abuses  have  arisen  out  of  it.  Mercenary  ecclesiastics  have 
claimed  the  power  of  absolution,  have  required  a  confession  for  that 
purpose,  and  made  it  subservient  to  worldly  and  political  interests. 
Nevertheless  there  must  be  some  important  truths  taught  us  in  the 
text  which  it  behooves  us  carefully  to  understand.  We  shall  therefore, 

I.  Attempt  to  explain  the  power  of  absolution,  as  vested  in  the 
disciples  of  our  Lord. 

1.  It  is  necessary  to  observe,  that  the  commission  is  addressed  to 
Ihem  as  men  inspired,  who  had  received  for  this  special  purpose  the 
gifts  of  the  Holy  Ghost,  ver.  22.  They  were  therefore  rendered 
infallible  in  the  judgment  they  passed  on  character,  whenever  they 
pronounced  remission ;  but  this  is  what  no  one  can  pretend  to  now, 
and  therefore  to  no  one  is  this  power  applicable. 

2.  Though  the  apostles  were  inspired,  yet  the  way  in  which  they 
.could  "remit  or  retain  sins,"  was  not  efficiently,  but  ministerially 
only,  by  declaring  the  doctrine  of  Christ  on  the  subject  of  forgiveness. 
They  pronounced  pardon  or  condemnation,  not  on  individuals,  but 
pn  character  only,     The  Lord  himself  claims  it  as  his  own  preroga- 


THE  POWER  OF  ABSOLUTION.  357 

tive,  and  none  can  forgive  sins  but  God  only.   Isai.  xliii.  25  ;  Mark 
ii.  7. 

3.  The  doctrine  of  the  apostles  still  retains  this  power,  and 
every  one  who  faithfully  teaches  that  doctrine  may  be  said  ministe- 
rially to  pronounce  forgiveness  or  condemnation;  but  it  is  not  on 
persons,  but  on  character.  All  that  repent  and  believe  the  gospel  are 
declared  to  be  forgiven,  all  that  live  and  die  in  sin  are  under  condem- 
nation, and  from  this  there  is  no  appeal.  John  iii.  36. 

II.  Consider  what  is  implied  in  this  doctrine  of  absolution. 

1.  That  wherever  the  gospel  comes,  it  finds  all  men  sinners.  The 
gospel  is  emphatically  the  religion  of  sinners.  "Christ  came  not  to 
call  the  righteous,  but  sinners  to  repentartte,  to  seek  and  to  save  that 
which  was  lost.''  If  any  one  therefore  come  to  him  in  any  other 
character,  he  shall  find  nothing.  We  must  not  think  of  recommend^r 
ing  ourselves  to  the  Saviour  by  any  thing  that  we  can  do ;  we  must 
be  forgiven  freely,  if  at  all,  and  for  his  name's  sake ;  and  no  other  way 
of  forgiveness  would  meet  our  circumstances.  Luke  vii.  41,  42. 

2.  It  implies  that  the  leading  design  of  the  gospel  is  to  make  known 
the  way  m  which  sin  can  be  forgiven.  It  is  from  hence  called  the 
"preaching  of  repentance  and  remission  of  sins  among  all  nations, 
Luke  xxiv.  47;  and  the  ministry  of  reconciliation."  2  Cor.  v.  18, 
19;  Rom.  iii.  25. 

3.  That  the  remission  of  sins  is  not  proclaimed  and  'promised  to 
all  men,  for  some  who  hear  the  gospel  may  nevertheless  have  their 
sins  "retained,"  or  bound  upon  them.  It  is  not  a  general  amnesty, 
or  an  indiscriminate  absolution,  but  of  such  only  as  embrace  the  gos- 
pel and  the  Saviour. 

4.  That  the  criterion  by  which  we  are  to  judge  of  our  sins  being 
remitted  or  retained,  is  the  apostolic  doctrine,  and  not  any  inherent 
persuasion  or  impression  on  the  mind  that  such  is  indeed  the  fact. 
Whose  soever  sins  the  apostles'  doctrine  remits,  they  are  remitted ; 
and  whose  soever  sins  it  retains,  they  are  retained. 

JII.  Inquire  whose  sins  are  remitted,. and  whose  retained,  according 
to  the  apostles'  doctrine. 

1.  The  apostles  every  where  taught,  that  repentance  and  faith 
are  essential  to  the  forgiveness  of  sins.  This  indeed  is  the  current 
language  of  the  New  Testament,  and  there  is  no  forgiveness  in  any 
other  way.  Luke  xxiv.  47;  Acts  iii.  19 ;  v.  31.  Sometimes  believing 
only  is  mentioned,  as  in  Acts  xiii.  39;  but  one  implies  the  other,  for 
repentance  and  faith  are  inseparable.  Those  who  repent  and  believe 
the  gospel,  and  those  only,  have  the  forgiveness  of  sins.  John  iii.  18; 
Rom.  viii.  1. 

2.  AlJ  do  not  repent  and  believe  the  gospel,  and  therefore  their 
sins  are  still  retained,  ^nd  "the  wrath  of  God  abideth  on  them." 
John  iii.  36.  It  was  placed  there  by  the  law,  but  by  a  rejection  of  the 
gospel  the  sentence  is  become  irreversible.    Those  who  are  now  con-» 


358  PRE-EMINENT  GLORY  OF  THE  GOD  OP  ISRAEL. 

(lemned  by  the  apostles'  doctrine  are  bound  over  to  destruction,  and 
nothing  shall  be  able  to  deliver  them.  It  may  seem  hard  that  so  many 
well-meaning  and  well-disposed  people  should  not  go  to  heaven  at 
last;  but  such  is  the  immutable  and  unalterable  decree  of  Heaven: 
"  He  that  believeth  and  is  baptized  shall  be  saved,  but  he  that  believeth 
not  shall  be  damned.  Mark  xvi.  16. 

"Kiss  the  Son,  lest  he  be  angry, and  ye  perish  from  the  way,  when 
his  wrath  is  kindled  but  a  little.  Blessed  are  all  they  that  put  their 
tri\st  in  him."  Psal.  ii.  10—12. 


PRE-EMINENT  GLORY  OF  THE  GOD  OF  ISRAEL. 

Oh  Lord  our  Lord,  how  excellent  is  thy  name  in  all  the  earth !  who  hast  set  thy  glory 
above  the  heavens. — Psalm  viii.  1. 

Moses  in  his  dying  song  celebrated  the  glory  of  the  God  of  Israel, 
as  "the  shield  of  their  help,  and  the  sword  of  their  excellency."  David 
also  and  all  the  saints  have  gloried  in  his  holy  name,  and  this  may  be 
considered  as  the  test  of  true  religion. 

I.  Endeavour  to  illustrate  the  meaning  of  the  text 

1.  The  seeming  repetition  of  the  name  of  the  Lord,  is  not  so  in 
reality;  the  meaning  is, "Oh  Jehovah  our  Lord."  Jehovah  is  the 
appropriate  name  of  the  God  of  Israel,  and  that  by  which  he  is  distin- 
guished from  all  false  gods,  though  he  had  not  condescended  to  make 
himself  known  by  it  previously  to  the  time  of  Moses.  Exod.  vi.  3. 
The  ancient  Jews  esteemed  the  name  Jehovah  so  sacred  that  they  did 
not  dare  to  pronounce  it,  but  substituted  the  word  Lord  instead;  and  it 
seems  as  if  our  translators  have  done  the  same,  in  various  passages  of 
the  Old  Testament.  The  word  Jehovah  expresses  the  self-existence  of 
God,  and  what  he  is  by  nature:  the  term  Lord  denotes  his  dominion 
and  authority.  Other  nations  "  had  gods  many,  and  lords  many;  but 
Israel  had  Jehovah  for  their  Lord,  the  only  true  and  living  God." 
1  Cor.  viii.  5,  6. 

2.  The  "  Name  "  of  the  Lord  signifies  his  revealed  character. 
We  should  know  nothing  of  God  aright,  but  for  the  revelation  he  has 
given  of  himself;  and  as  he  has  been  pleased  to  make  himself  known 
to  us  under  various  names,  so  it  is  by  the  union  of  these  that  his  whole 
character  is  expressed.  By  the  name  of  the  Lord,  therefore,  is  meant 
all  his  natural  and  moral  perfections,  as  they  are  made  known  to  us  in 
his  word,  and  in  his  works.  It  is  not  merely  expressive  of  what  Je- 
hovah is,  but  of  what  he  has  manifested  himself  to  be,  and  that  so  far 
as  we  are  capable  of  comprehending  his  unsearchable  perfections. 

3.  To  the  name  of  the  Lord  is  ascribed  an  excellency,  2.S  in  Deut. 
xxxiii.  26 — 29.  The  term  is  comparative,  and  relates  to  all 
others  that  are  called  gods.  The  names  lord  and  god  are  given,  not 
only  to  angels  and  heathen  deities,  but  also  to  kings  and  governors. 
But  what  are  lords  and  kings,  in  comparison  of  the  supreme  Ruler? 


pftE-EMINENT  GLOftV  OP  THE  GOD  OF  ISRAEL.  359 

And  what  are  all  the  gods  of  the  heathen?  Even  in  their  own  account 
they  are  neither  wise  nor  mighty:  and  as  to  moral  "excellence,"  they 
pretend  to  none.  But  the  Lord  our  God  is  holy.  Hence  it  is  that 
even  heathens  have  acknowledged  "  that  their  rock  i&  not  as  our  Rock, 
themselves  being  judges.'^  Deut.  xxxii.  31.  The  Babylonians  also 
witnessed  of  Daniel,  that  the  spirit  of  "  the  holy  gods  '^  was  in  him,  a 
spirit  which  they  had  never  known.  Or  if  we  unite  all  the  real 

excellencies  that  are  found  in  good  men,  and  also  in  angels,  they  are 
as  nothing  when  compared  with  the  excellency  of  Jehovah.  What  is 
the  wisdom  of  ten  thousand  Solomons,  the  uprightness  of  ten  thousand 
Jobs,  and  the  love  of  as  many  Johns,  when  compared  with  the  wisdom, 
the  righteousness,  and  the  love  of  God  our  Saviour? 

4.  The  extent  of  his  excellency:  it  is  "in  all  the  earth,"  diflfused 
throughout  all  his  works  of  creation  and  providence.  The  psalmist  did 
not  intend  to  overlook  what  God  is  in  Israel,  for  his  glory  was  there 
displayed  with  peculiar  lustre.  Psal.  Ixxvi.  1,  2.  God  was  known  as 
"  a  refuge,  a  very  present  help  in  trouble."  Psal.  xlvi.  1,  7, 11. 

But  the  glory  of  Jehovah  was  not  confined  to  Israel:  it  was  seen  "  in 
all  the  earth."  Their  God  was  not  like  the  tutelary  deities  of  the 
heathen,  who  were  imagined  to  preside  over  particular  districts,  with 
a  limited  influence;  but  his  dominion  extends  over  all  the  earth.  When 
the  Assyrians  came  and  dwelt  in  Samaria,  they  supposed  the  land  of 
Judea  had  a  local  divinity  presiding  over  it,  as  in  their  own  country, 
and  therefore  wished  to  propitiate  his  favour,  2  Kings  xvii.  26:  but 
the  Babylonians  in  DaniePs  time  became  convinced  that  the  God  of 
Israel  was  indeed  "  the  God  of  heaven  and  earth."  Dan.  iv.  34 — 37. 
The  heathen  mariners  with  Jonah  also  feared  him  as  the  God  of  heaven. 
Jonah  i.  9,  14.  The  Ninevites  likewise  did  the  same;  for  no  sooner 
had  the  prophet  delivered  his  message,  than  they  '^  humbled  them- 
selves greatly  before  the  Lord." 

5.  Not  only  was  the  name  of  the  Lord  become  excellent  in  all  the 
earth,  but  his  glory  also  was  above  the  heavens.  The  starry 
heavens  were  among  the  objects  of  heathen  adoration,  and  hence  many 
of  the  planets  retain  the  names  of  heathen  deities  to  this  day.  Deut. 
xvii.  3;  Job  xxxi.  26.  But  Jehovah  is  above  them  all,  for  he  made 
them.  How  great  then  is  his  condescension,  that  He  "  who  is  the 
high  and  lofty  one,"  whom  the  "  heaven  of  heavens  cannot  con- 
tain," should  dwell  with  man  upon  the  earth,  and  take  up  his  abode 
with  the  humble  and  the  contrite. 

II.  Attempt  some  improvement  of  the  subject. 

1.  If  the  name  of  the  Lord  was  glorious  in  the  view  of  old-testa- 
ment saints,  how  much  more  ought  it  to  be  so  in  our  view,  seeing  it 
has  been  since  displayed  in  still  more  amiable  forms,  especially  in  the 
face  of  Jesus  Christ.  Here  all  the  divine  perfections  meet  together, 
and  shine  with  the  brightest  effulgence.  Heb.  i.  3.  Here  we  see  him 
as  a  refuge,  as  a  pardoning  God,  full  of  compassion  and  gracious. 

2.  How  much  should  we  be  concerned  to  make  his  glory  known 


360  JEStTS  SHOWING  MERCY  TO  till:  ]^ARALYTIC. 

to  others,  by  the  spread  of  the  gospel,  and  by  every  means  of  dis- 
seminating religious  truth.  Multitudes  are  ignorant  of  his  holy  name, 
at  home  and  abroad,  and  are  still  perishing  for  lack  of  knowledge. 

3.  We  are  here  instructed  in  the  nature  of  true  religion,  and  that 
its  immediate  tendency  is  to  produce  an  admiration  of  the  perfections 
and  character  of  God,  especially  on  account  of  his  holy  excellency. 
An  unbeliever  may  admire  the  wisdom  and  beneficence  of  the  Creator, 
but  it  is  the  Christian  only  that  loves  his  moral  attributes,  and  adores 
him  on  account  of  his  infinite  holiness. 

4.  We  here  see  the  importance  of  a  proper  acquaintance  with  the 
divine  character,  both  as  to  the  origin,  and  progress  of  true  religion. — 
It  is  the  commencement  of  «  eternal  life  to  know  the  only  true  God, 
and  Jesus  Christ  whom  he  hath  sent;"  and  grace  and  peace  are  multi- 
plied by  the  same  means.  John  xvii.  3;  2  Pet.  i.  2.  Nothing  tends 
like  this  to  abase  our  pride,  to  promote  repentance,  and  inspire  confi- 
dence in  God. 


JESUS  SHOWING  MERCY  TO  THE  PARALYTIC. 

And  behold,  they  brought  to  him  a  man  sick  of  the  palsy,  lying  on  a  bed:  and  Jesus 
seeing  their  faith,  said  unto  the  sick  of  the  palsy.  Son,  be  of  good  cheer;  thy  sins 
be  forgiven  thee. — Matthew  ix.  2. 

A  FEW  days  only  before  this  event,  our  Lord  had  crossed  the  lake 
of  Gennesaret  to  visit  the  country  of  the  Gadarenes,  where  he  healed 
a  miserable  demoniac;  but  the  people  desiring  him  to  depart  out  of 
their  coast,  he  was  now  returned  to  Capernaum,  where  he  sought  a 
little  repose  from  his  labours.  But  the  notoriety  of  his  miracles 
brought  great  numbers  to  Peter's  house,  which  was  thronged  and 
crowded  to  excess.  The  persons  who  brought  the  paralytic,  being 
unable  to  approach,  determined  to  gain  access  by  unroofing  the  house, 
and  letting  down  the  helpless  individual  on  a  bed,  and  thus  placing 
him  at  the  feet  of  Jesus.  Mark  ii.  1 — 4. 

I.  Notice  a  few  things  generally  in  the  passage  before  us. 

The  afflicted  state  of  the  patient — the  faith  of  those  who  brought 
him — and  the  conduct  of  the  Saviour  towards  them. 

1.  Observe  the  afflicted  state  of  the  patient;  «'a  man  sick  of  the 
palsy,  lying  on  a  bed."  He  seems  to  have  laboured  under  a  universal 
paralysis,  and  to  have  been  in  the  last  stage  of  the  disease;  totally  help- 
less, and  almost  without  hope.  This  was  indeed  a  desperate  case  : 
and  now  if  Jesus  can  heal  and  save  him,  who  need  despair  ? 

We  are  here  also  very  impressively  taught  that  no  case  is  so  bad, 
whether  corporeal  or  spiritual,  but  we  may  bring  it  to  Jesus ;  and  the 
worse  it  is  the  more  need  we  have  to  come  to  him.  Here  also  we  see 
whither  we  are  to  go  for  relief,  in  times  of  deep  distress. 

2.  The  faith  of  those  who  brought  him.  It  was  indispensable  to 
a  miraculous  cure,  as  it  is  indispensable  to  salvation,  that  the  applicant 


JESUS  SHOWING  MERCY  TO  THE  PARALYTIC.  361 

should  believe  in  the  infinite  ability  of  Christ  to  heal  and  to  save;  and 
they  were  told  that  "all  things  are  possible  to  him  that  believeth,  but 
that  without  faith  there  is  nothing  possible."  The  proof  given  in  this 
instance  was  very  strong:  both  the  paralytic  and  those  who  brought 
him  were  so  fully  persuaded  of  a  cure,  that  they  employed  the  most 
extraordinary  means  to  gain  access  to  the  Saviour;  who  "seeing  their 
faith/^  immediately  manifested  his  mercy  towards  them.  In 

this  instance  we  see  how  good  it  is  to  be  connected  with  those  who 
believe  in  Jesus.  When  sick,  and  unable  to  help  ourselves,  they  can 
spread  our  case  before  the  Lord;  and  innumerable  are  the  kind  offices 
which  piety  performs  on  behalf  of  those  we  love. 

3.  The  conduct  of  the  Saviour  on  this  occasion.  He  first  pardoned 
the  afflicted  man,  and  then  healed  him  ;  and  this,  as  it  appears,  without 
any  direct  prayer  offered  for  that  purpose.  The  poor  man,  probably 
unable  to  speak,  said  nothing,  and  his  friends  said  nothing;  they  laid 
him  at  the  feet  of  Jesus,  and  left  his  emaciated  form  to  tell  the  tale  of 
wo.  There  is,  however,  something  remarkable  in  the  conduct 

of  our  Lord,  in  forgiving  sin  apparently  unasked,  and  in  doing  this 
before  he  healed  the  paralytic.  The  following  reasons  may  perhaps 
account  for  this  singular  exercise  of  mercy  :— 

(1.)  Christ  pardoned  before  he  healed,  in  order  to  show  the  fulness 
of  his  grace,  in  doing  for  us  "exceedingly  beyond  all  that  we  can 
ask  or  think."  The  poor  man  came  for  bodily  relief,  and  gets  a  bless- 
ing on  his  soul;  he  came  for  healing,  and  obtains  the  forgiveness  of  all 
his  sins. 

(2.)  In  first  exercising  his  pardoning  mercy,  he  pointed  out  the 
immediate  source  of  all  our  sorrows,  and  that  is  sin.  Had  we  never 
offended,  we  should  not  be  liable  to  affliction ;  he  therefore  removes  the 
cause,  that  the  effect  may  cease. 

(3.)  It  was  done  to  show  the  superlative  importance  of  forgive- 
ness; that  is  done  first,  which  of  all  other  things  is  most  necessary. 
It  was  desirable  for  the  poor  man  to  be  healed  of  his  sickness,  but 
more  so  to  be  forgiven;  and  if  sin  were  but  pardoned,  the  sickness 
might  be  endured,  had  he  even  returned  as  he  came,  a  paralytic  still. 

(4.)  Though  this  mercy  was  shown,  without  any  audible  petition, 
yet  Jesus,  who  "  saw  their  faith,"  beheld  also  the  burden  which  press- 
ed upon  the  soul  of  the  afflicted,  and  therefore  hastened  to  afford  im- 
mediate relief.  Though  the  penitent  said  nothing,  his  looks  testified 
what  he  wanted,  and  Jesus  meets  the  first  wishes  of  his  soul. 

(5.)  The  miracle  of  healing  was  reserved  to  the  last,  in  order  to 
obviate  the  objection  of  his  eiiemies,  many  of  whom  were  waiting  for 
an  occasion  against  him.  The  wonderful  miracle  performed  on  the 
paralytic  would  not  only  tend  to  confirm  his  faith,  but  would  demon- 
strate, to  the  confusion  of  his  enemies,  that "  the  Son  of  man  had  power 
on  earth  to  forgive  sin." 

II.  Add  a  few  remarks,  suggested  by  the  text,  on  the  doctrine  of 
divine  forgiveness. 
VOL.  II. — 46 


8€S  JESUS  SHOWING  MERCY  TO  THE  PARALYTIC. 

Here  we  may  observe, 

1.  Its  universal  importance.  It  is  a  blessing  in  which  we  are  all 
interested,  for  "we  have  all  sinned,  and  come  short  of  the  glory  of 
God;"  and  if  not  forgiven,  we  must  perish  under  the  curse.  The 
blessing  itself  has  been  procured  at  an  infinite  expense,  a  greater  price 
has  been  paid  for  our  forgiveness  than  the  whole  universe  could  give, 
and  God  has  hereby  testified  its  pre-eminent  importance. 

2.  The  way  in  which  forgiveness  is  to  be  obtained.  Not  only  in 
the  text,  bat  throughout  the  Scriptures,  it  is  inseparably  connected 
with  faith  in  our  Lord  Jesus  Christ,  which  invariably  includes  repen- 
tance towards  God.  Sinners  may  think  of  many  other  ways,  but  tiiey 
shall  not  prosper.  Sometimes  tliey  hope  to  make  amends  for  evil 
committed  by  something  good  to  be  done  by  them,  sometimes  by 
something  ceremonial  instead  of  true  repentance,  by  deeds  of  charity 
to  the  poor,  or  something  given  to  the  cause  of  religion;  and  when 
they  come  to  die,  they  hope  all  this  may  do.  But  it  will  not;  for  "  he 
that  believeth  not  on  the  Son  of  God  shall  not  see  life,  but  the  wrath 
of  God  abideth  on  him."  John  iii.  2Q. 

3.  Where  repentance  and  faith  are  found,  the  greatness  of  our 
guilt  shall  not  prevent  forgiveness.  Of  this  there  are  numerous 
examples  in  the  Scriptures,  selected  from  among  the  very  chief  of 
sinners,  in  order  to  afford  the  utmost  encouragement  to  the  penitent 
and  the  believing.  In  the  text  an  instance  is  given  of  pardoning 
mercy  to  a  sinner  of  Capernaum,  a  city  devoted  to  destruction  for  its 
unbelief;  and  afterwards  even  the  sinners  of  Jerusalem  obtained  mercy. 
Indeed,  there  it  was  that  the  doctrine  of  forgiveness  was  first  preached, 
by  the  special  command  of  the  risen  Saviour.  Luke  xxiv.  47.  Let  but 
the  sinner  seek  the  Lord,  and  he  will  have  mercy  upon  him;  let  him 
but  return  unto  our  God,  and  he  will  abundantly  pardon.  Isai.  Iv.  7. 

III.  Consider  the  joy  which  a  sense  of  pardoning  mercy  will  occa- 
sion: "Son,  be  of  good  cheer,''  said  our  Lord;  ''thy  sins  be  forgiven 
thee." 

It  is  this  truth  that  fills  the  gospel  with  good  tidings  of  great  joy 
to  all  people,  and  the  preaching  of  forgiveness  among  all  nations,  is 
the  same  thing  as  preaching  the  gospel  to  every  creature  which  is 
under  heaven.  The  gospel  alone  is  the  religion  of  sinners,  and  that 
which  gives  it  such  an  adaptation  is,  that  it  proclaims  ''peace  and  par- 
don to  a  ruined  world."  2  Cor.  v.  19. 

1.  The  forgiveness  of  sins  implies  peace  and  reconciliation  with 
God,  a  reconciliation  so  perfect  and  entire,  that  it  is  as  if  no  breach 
had  ever  existed.  And  "  if  God  be  for  us,  who  can  be  against  us?" 
All  his  promises  and  all  his  providences  shall  work  together  for  our 
good;  and  thus  to  be  at  peace  with  the  great  Governor  and  final  Judge 
of  the  world,  provides  an  ample  source  of  joy  and  gladness.  Cheer- 
fulness without  this  is  only  a  delirium,  and  like  the  "crackling  of 
thorns  under  a  pot."  Eccles.  vii.  6. 

2.  It  is  a  sense  of  forgiveness  that  removes  the  fear  of  death,  and 


MOTIVES  TO  HEAVENLY-MiNDKDNESS.  363 

tranquillizes  our  departing  hour.  Where  sin  is  pardoned,  the  sting 
of  death  is  extracted,  and  its  bitterness  shall  not  be  tasted.  John  viii. 
51.  Death  opens  to  the  pardoned  sinner  the  portals  of  heaven,  and 
introduces  him  into  the  presence  of  a  reconciled  God.  Thousands  of 
worlds  are  poor,  compared  with  this.  But  how  indescribable  the 
anguish  of  such,  whose  guilt  lies  upon  the  conscience  unpardoned  in 
a  dying  hour! 

3.  The  forgiveness  of  sins  divests  a  future  judgment  of  its  terrors, 
and  enables  the  believer  to  be  *' looking  and  waiting  for  the  Son  of 
God  from  heaven."  1  Thess.  i.  10.  The  coming  of  the  Judge  can  be 
terrible  only  to  the  guilty:  and  oh  how  terrible  to  meet  the  final  Judge 
in  an  unpardoned  state  !  But  if  our  conscience  be  sprinkled  with  the 
blood  of  Christ,  we  may  look  forward  with  the  serenity  of  hope  to 
that  awful  day.  Luke  xxi.  27,  2^\  Rom.  viii.  33,  34. 

4.  The  pardon  of  sin  is  connected  with  every  other  blessing,  and 
includes  the  whole  of  our  salvation.  We  are  then  prepared  to  live, 
and  prepared  to  die;  prepared  for  all  in  this  world,  and  that  which  is 
to  come.     It  shall  go  well  with  us  in  life,  in  death,  and  to  eternity. 

(1.)  Let  those  then  who  are  interested  in  this  blessing  be  cheerful. 
If  we  have  trials,  let  us  bear  them;  if  reproached  for  Christ's  sake,  let 
us  take  it  patiently.  The  pardon  of  sin  is  sufficient  to  afford  us  full 
content. 

(2.)  Let  us  remember  that  a  sense  of  forgiveness  can  only  be  pre- 
served by  the  exercise  of  repentance,  and  coming  daily  to  "the  blood 
of  sprinkling."  Deep  and  habitual  humiliation  for  sin,  is  necessary 
to  an  abiding  sense  of  forgiveness  and  acceptance  with  God.  1  John 
ii.  1,2. 

(3.)  Let  the  impenitent  and  unpardoned  mourn  and  lament,  for 
the  time  is  coming  when  all  their  fancied  joy  will  be  turned  into  the 
bitterest  wo.  When  the  graves  are  ready  for  you,  and  the  time  of  your 
departure  is  at  hand,  all  your  giddy  mirth  will  be  exchanged  for 
"weeping  and  wailing,  and  gnashing  of  teeth."  Luke  vi.  25. 


MOTIVES  TO  HEAVENLY-MINDEDNESS. 

If  ye  then  be  risen  with  Christ,  seek  those  things  which  are  above,  where  Christ 
sitteth  on  the  right  hand  of  God.  Set  your  affection  on  things  above,  and  not  on 
things  on  the  earth. — Colossians  iii.  1,  2. 

Every  doctrine  of  the  New  Testament  has  its  practical  use  and 
application;  and  the  exhortation  in  the  text  is  an  inference  from  what 
is  taught  in  ch.  ii.  12,  13. 

There  are  three  senses  in  which  believers  may  be  said  to  be  "risen 
with  Christ.*'  (1.)  By  faith,  being  quickened  and  made  alive,  in  vir- 
tue of  union  with  Christ.  (2.)  By  baptism,  which  is  a  figurative  re- 
surrection. (3.)  By  representation,  Christ  being  risen  as  the  federal 
head  of  all  his  people.     Hence  it  is  that  spiritual-mindedness  is  re- 


S64  MOTIVES  TO  HKAVENLT-MINDEDNESS. 

quired,  and  setting  our  affection  on  things  above,  as  corresponding 
with  the  new  life  derived  from  Christ. 

I.  Explain  the  exhortation:  "seek  those  things  which  are  above — 
set  your  affection  on  things  above." 

1.  Seek  those  things  which  are  above.  Seeking  spiritual 
blessings  is  sometimes  expressive  of  the  beginning  of  the  Christian 
life,  sinners  being  encouraged  to  seek  the  Lord,  with  a  promise  that 
they  shall  find,  and  that  their  souls  shall  live  for  ever.  Psal.  Ixix.  32; 
Isai.  Iv.  6;  Matt.  vii.  7.  Seeking  the  Lord  is  sometimes 
expressive  of  the  whole  of  true  religion,  and  as  the  chief  employment 
of  the  Christian  life.  It  is  in  this  state  that  we  must  seek,  if  in  the 
next  we  hope  to  find;  and  this  seeking  must  be  continued  to  the  end 
of  life.  Psal.  xxiv.  6. 

2.  Set  your  affection  on  things  above.  This  is  necessary 
in  order  to  our  seeking  them,  for  no  one  would  earnestly  seek  after 
that  which  he  does  not  love.  Many  objects  solicit  our  affections,  as 
pleasure,  honour,  wealth,  and  applause.  God  also,  and  things  above, 
solicit  our  hearts.  If  we  wish  to  know  to  which  it  is  we  yield,  let 
us  remember  that  whatever  we  set  our  affection  upon  will  be  su- 
preme, and  other  things  be  rendered  subservient.  It  will  be  the  same, 
if  we  truly  love  and  seek  the  things  that  are  above.  This  holy  attach- 
ment will  make  us  strangers  and  pilgrims  on  the  earth,  like  the  patri- 
archs  of  old ;  and  enable  us  to  deny  ourselves  of  present  good,  as 
Moses  did,  for  Christ's  sake.    Heb.  xi.  25,  26-,  Phil.  iii.  8. 

If  we  set  our  affection  on  heavenly  objects,  we  shall  not  be  very 
anxious  about  the  present  world;  we  shall  not  seek  great  things  for 
ourselves,  nor  be  overwhelmed  with  the  sorrows  and  troubles  of  life. 
Matt.  vi.  33,  34;  Phil.  iv.  6. 

II.  Consider  the  motives  by  which  the  exhortation  is  enforced. 

1.  The  superior  nature  of  things  above,  compared  with  the  things  that 
are  on  the  earth.  We  know  nothing  of  a  future  world  but  what 

is  revealed  to  us  in  the  Scriptures;  it  consists  of  what  "eye  hath  not 
seen,  nor  ear  heard,  neither  hath  entered  into  the  heart  of  man:  but 
God  hath  revealed  them  to  us  by  his  Spirit."  In  general,  they  are 
represented  under  the  form  of  those  things  below  which  are  most  de- 
sirable; as  a  feast,  a  rest,  a  house,  a  city,  a  crown,  a  kingdom,  and  a 
state  of  glorious  society.  But  in  all  respects  they  are  infinitely  supe- 
rior to  any  thing  we  can  conceive;  more  pure,  more  enlarged,  more 
exalted  and  refined. 

More  particularly,  consider  the  great  disparity  between  these  things 
and  things  on  earth.  (1.)  Things  below  are  created,hui  those 

above  are  uncreated.  God  himself  will  be  our  light  and  glory,  our 
portion,  and  "exceeding  great  reward;"  the  source  of  all  our  blessed- 
ness. (2.)  Things  below  are  marred  by  sin,  and  are  all  de- 
filed. Hence  if  we  set  our  hearts  upon  them,  we  presently  find  our- 
selves deceived  and  disappointed.    But  the  inheritance  above  is"  un- 


THE  GOSPEL  TESTIMONY.  365 

defiled;  there  is  nothing  to  pollute  our  joys,  for  all  things  will  be  en- 
joyed in  God.  (3.)  Things  below  are  mixed  with  sorrow,  as 
well  as  marred  by  sin;  but  things  above  are  unmixed,  and  without 
alloy.  Here  the  sweet  in  the  cup  is  mixed  with  bitterness;  we  may 
think  it  is  not  so  with  others,  though  it  is  so  with  ourselves;  but  no 
situation,  no  circumstances  are  exempt  from  a  portion  of  misery. 
(4.)  Things  below  are  given  sparingly,  but  things  above 
with  a  liberal  and  bountiful  hand.  Psal.  xvi.  11.  There  is  no  danger 
of  forgetting  God  there,  or  of  departing  from  him;  there  all  his  per- 
fections are  fully  enjoyed.  (5.)  Things  below  are  of  short 
duration,  and  soon  vanish  away;  but  the  things  that  are  not  seen  are 
eternal,  and  there  is  no  danger  of  being  disinherited. 

2.  Observe  the  scene  of  all  these  joys:  "  where  Christ  sitteth  on  the 
right  hand  of  God."  It  is  highly  endearing  to  be  with  the 

patriarchs,  with  the  prophets;  to  be  where  our  friends  are.  But  oh, 
to  be  where  Christ  is,  is  the  heaven  of  heaven. 

Two  things  are  particularly  worthy  of  notice:  one  is  that  Christ  is 
in  heaven  above;  and  the  other  that  he  is.  there  "exalted  at  the  right 
hand  of  God."  (1.)  It  is  an  endearing  thought  that  Christ 

will  he  there.  It  is  good  on  earth  to  be  where  Christ  is;  this  his  disci- 
ples found,  while  he  dwelt  among  them,  and  hence  they  lamented  so 
deeply  his  departure.  The  presence  of  some  particular  friends  is  the 
life  of  the  social  circle  in  which  they  move;  but  the  presence  of  the 
Saviour  will  fill  heaven  itself  with  unutterable  joy  and  love.  He  will 
be  the  theme  of  the  whole  creation;  his  work,  his  death,  his  resurrec- 
tion and  ascension,  will  inspire  every  heart  and  every  tongue  with 
endless  praise  and  adoration.  The  vision  of  the  Lamb  will  banish 
from  our  minds  every  thing  but  his  love:  "  we  also  shall  be  like  him, 
for  we  shall  see  him  as  he  is."  Rev  v.  13,  14.  (2.)  Christ 

will  be  there  exalted  at  the  right  hand  of  God,  and  this  will  give  great- 
er satisfaction  still  to  those  who  love  him.  Oh  to  see  him  exalted 
who  was  once  so  deeply  abased,  and  who  for  our  sakes  made  himself 
of  no  reputation:  this  it  is  that  will  heighten  the  universal  cry,  "  Wor- 
thy is  the  Lamb!" 

From  this  view  we  derive  the  most  powerful  motives  to  heavenly- 
mindedness,  and  setting  our  affection  on  things  above. 

How  much  also  does  this  subject  reprove  our  carnality,  as  utterly 
inconsistent  with  the  pro'spects  that  are  here  presented! 


THE  GOSPEL  TESTLVTONY. 

He  that  hath  received  his  testimony,  hath  set  to  his  seal  that  God  is  true. — John  iii,  33, 

These  are  the  words  of  John  the  Baptist  concerning  Christ.  The 
gospel  is  here  called  Christ's  testimony,  and  faith  in  him  is  a  receiving 
of  his  testimony. 


366  THE    GOSPEL  TESTIMONY. 

I.  Inquire  why  Christ^s  preaching  is  called  a  testimony. 

1.  A  testimony  is  a  declaration  of  what  we  have  seen  andknownjYer. 
32 — 34.  It  consists  in  attesting  the  truth  of  any  thing  on  sufficient 
evidence.  Herein  the  gospel  stands  distinguished  from  the  various 
systems  of  philosophy,  which  are  little  more  than  the  conjectures  of 
ingenious  men,  often  contradictory,  and  seldom  producing  any  bene- 
ficial result.  But  Christ  speaks  from  knowledge,  and  with  the  most 
absolute  certainty.  He  is  "  the  Amen,  the  true  and  the  faithful  Wit- 
ness." 

2.  A  testimony  supposes  the  things  testified  to  be  either  wholly 
unknown,  or  but  little  regarded,  by  the  party  to  whom  the  testimony  is 
addressed.  Where  there  is  a  competent  knowledge  of  any  subject, 
there  is  no  need  of  any  testimony.  John  ii.  25.  But  where  the  ap- 
prehended truth  is  disregarded,  a  testimony  is  designed  to  awaken 
the  attention,  and  to  enter  a  solemn  protest  against  the  opposite  prin- 
ciple. Hence  Paul  testified  to  the  Galatians,  that  if  any  among  them 
were  circumcised,  "  Christ  should  profit  them  nothing."  But  the 
doctrines  taught  by  our  blessed  Lord  were  chiefly  matters  of  pure 
revelation,  wholly  unknown  to  the  world  before;  or  if  partially  un- 
derstood by  the  prophets,  were  lightly  regarded  by  the  men  of  his 
generation.  Christ's  testimony  therefore  was  designed  to  awaken 
general  attention  and  regard. 

3.  A  testimony  is  something  addressed  to  the  consciences  of  men, 
and  is  designed  to  be  left  there  as  a  solemn  and  unequivocal  appeal. 
If  they  receive  it  not,  it  will  rise  up  in  judgment  against  them  another 
day.  There  is  something  also  peculiarly  solemn  in  the  nature  of  a 
divine  testimony;  it  is  the  God  of  truth  himself  attesting  the  veracity 
-of  his  own  word,  and  forming  a  decision  from  which  there  can  be  no 
appeal.   John  iii.  3;  Rev.  xxii.  18. 

II.  Consider  the  purport  of  our  Lord's  testimony. 

In  general  it  respected  the  glory  of  God  the  Father,  which  the 
only-begotten  Son  was  appointed  to  '*  declare."  And  the  life  of  Jesus 
was  a  constant  practical  testimony  of  the  purity  and  excellence  of  his 
character  and  government.  His  testimony  respected  the  guilty 

and  ruined  state  of  man,  for  ^'  he  came  to  seek  and  to  save  that  which 
was  lost."  John  vii.  7.  He  testified  of  himself  that  he  was 

^'the  only-begotten  Son  of  God,"  the  only  Saviour  of  sinners;  and 
that  he  is  himself  "the  way,  the  truth,  and  the  life."  John  v.  18;  xiv. 
6.  He  solemnly  declared  the  necessity  of  repentance  and  faith, 

of  our  being  born  again,  and  becoming  new  creatures,  in  order  to  our 
entering  into  the  kmgdom  of  heaven.  John  iii.  3.  That  it  is  only 
by  union  with  him  that  any  man  can  <' bring  forth  fruit  to  God," 
John  XV.  5;  and  that  in  the  last  day  "every  one  shall  be  judged  ac- 
cording to  his  works."  Matt.  xxv.  These  things  he  knew 
and  testified,  though  they  were  but  little  regarded  by  men  in  general. 
They  were  left  upon  the  consciences  of  his  hearers,  and  are  left  uporv 


THE  GOSPEL  TESTIMONY.  S67 

our  consciences.     Wo  be  unto  us  if  we  turn  away  from  "  him  that 
speaketh  from  heaven."  Heb.  xii.  25, 

III.  Inquire  what  is  meant  by  "receiving"  Christ's  testimony. 

1.  It  is  fully  to  admit  Us  import.  It  is  to  see  and  feel  that  as  sin- 
ners we  are  justly  condemned — that  "  in  us  dwelleth  no  good  thing" 
— that  our  salvation  must  be  all  of  grace — and  that  "beside  him  there 
is  no  Saviour."     Such  is  the  import  of  the  gospel  testimony. 

2.  It  is  to  receive  it  as  a  testimony,  and  not  on  any  other  considera- 
tion. He  who  receives  so  much  of  the  gospel  as  he  can  derive  from 
other  sources,  or  establish  by  other  evidence,  and  leaves  the  rest,  re- 
ceives none  of  the  gospel  as  a  testimony.  If  he  did,  he  would  em- 
brace it  all:  faith  in  this  testimony  must  be  implicit,  or  it  cannot  be 
genuine. 

3.  It  is  to  receive  the  love  of  the  truth,  as  well  as  the  truth  itself. 
There  is  a  conviction  of  the  truth  that  is  forced  upon  the  mind  by 
irresistible  evidence,  without  any  voluntary  assent,  and  even  against 
the  prevailing  inclination.  Many  of  the  Jews  felt  this,  though  they 
did  not  confess  it,  and  all  shall  be  made  to  feel  it  in  the  last  day.  John 
xii.  42;  Rom.  iii.  19.  But  cordially  to  embrace  the  testimony  of 
Jesus,  is  to  receive  it  as  the  hungry  receive  food,  or  "  tlie  bread  that 
cometh  down  from  Heaven,  and  giveth  life  unto  the  world.'^  John 
vi.  51.  Till  this  is  the  case,  and  we  are  made  to  feel  our  perishing 
condition,  there  will  be  much  in  the  gospel  testimony  which  we  will 
neither  receive  nor  understand.  We  will  be  blind  to  the  evil  of  sin, 
and  to  the  glory  of  the  Saviour.  "  The  things  of  God  "  cannot  be 
received  in  a  speculative  way;  it  is  only  by  a  sense  of  their  moral 
fitness  and  excellence,  that  we  can  receive  and  enjoy  them.  1  Cor, 
ii.  14. 

IV.  What  is  connected  with  a  right  reception  of  this  testimony: 
"he  hath  set  to  his  seal  that  God  is  true." 

This  implies  that  Christ's  testimony  is  substantially  the  same  as 
God's  testimony,  which  had  before  been  given  in  the  language  of 
prophecy,  in  the  promises,  in  the  types  and  shadows  of  the  law;  by 
a  voice  from  Heaven  on  the  banks  of  Jordan,  and  on  the  summit  of 
Mount  Tabor.  He,  therefore,  who  receives  the  one,  will  receive  the 
other,  and  perceive  the  agreement  between  them;  and  he  who  rejects 
the  one,  does  in  effect  reject  the  other  also.  Hence  our  Lord  told 
the  Jews,  that  had  they  believed  the  writings  of  Moses,  they  would 
also  have  believed  his  word,  and  have  kept  his  sayings. 

Moreover:  by  receiving  the  divine  testimony  we  subscribe  to  the 
whole  of  the  gospel,  and  bear  witness  to  the  truth.  True  believing 
is  attended  with  an  internal  evidence,  a  moral  consciousness  and  cer- 
tainty, that  the  gospel  is  of  God,  and  that  the  things  testified  are  true. 
1  John  V.  10. 

How  dreadful  then  is  the  nature  of  unbelief,  which  practically 
denies  the  truth  of  the  divine  testimony,  and  makes  God  himself  a 
liar! 


368  LOVE  TO  GOD  ESSENTIAL  TO  THE  CHRISTIAN  LIFE. 

How  tremendous  also  must  be  the  consequences  of  rejecting  God's 
testimony,  his  last  and  final  message  to  the  world!  It  closes  the  door 
of  mercy  for  ever,  and  leaves  the  sinner  under  irretrievable  condem- 
nation. John  iii.  18,  36;  Heb.  ii.  3;  x.  26—29. 


LOVE  TO  GOD  ESSENTIAL  TO  THE  CHRISTIAN  LIFE. 

And  the  Lord  direct  your  hearts  into  the  love  of  God,  and  into  the  patient  waitingr 
for  Christ. — 2  Thessalonians  iii.  5. 

Two  epistles  are  addressed  to  the  church  at  Thessalonica,  without 
so  much  as  a  word  of  censure  or  complaint  in  either  of  them:  on  the 
contrary,  they  are  full  of  commendation  and  encouragement.  The 
Thessalonians  were  amiable  Christians. 

In  the  structure  of  the  text  there  is  an  evident  allusion  to  the  doc- 
trine of  the  Trinity,  each  divine  person  being  mentioned  indirectly. 
This  agrees  with  the  apostolic  manner  of  introducing  doctrinal  sub- 
jects for  practical  purposes,  and  not  as  a  matter  of  mere  speculation. 
In  the  same  way  the  doctrine  of  the  Trinity  is  expressed  in  the  bene- 
dictions, at  the  commencement  of  most  of  the  epistles. 

I.  Notice  the  blessings  prayed  for,  namely,  "love  to  God^  and  a 
patient  waiting  for  Christ." 

Love  to  God  is  a  holy  affection  for  the  divine  character,  or  to  the 
name  of  the  Lord.  Its  first  operations  in  sinful  men  are  repentance 
and  faith.  Afterwards,  when  believers  are  more  fully  established  in 
the  truth,  there  is  a  wider  scope  for  it  in  the  Christian  life;  and  in 
this  way  it  was  prayed  for  in  the  language  of  the  text. 

There  are  three  things  in  particular,  to  which  the  love  of  God 
stands  opposed. — 

1.  It  is  opposed  to  the  love  of  the  present  world,  for  these  are  con- 
trary to  each  other.  "  The  friendship  of  the  world  is  enmity  with 
God;"  and  "if  any  man  love  the  present  world,  the  love  of  the  Fa- 
ther is  not  in  him."  If  we  love  the  world,  it  will  have  our  thoughts 
and  cares,. our  time  and  labour:  but  if  we  love  God,  he  will  have  all, 
and  be  all  to  us. 

2.  The  love  of  God  is  opposed  to  the  love  of  ourselves.  Supreme 
self-love  is  the  characteristic  of  all  the  unregenerate.  2  Tim.  iii.  2.  A 
religion  founded  upon  this  principle  has  nothing  virtuous  in  it,  nor 
is  God  himself  regarded  any  farther  than  his  providence  or  grace  is 
supposed  to  be  subservient  to  the  interest  or  convenience  of  the  party. 
But  all  true  love  leads  to  self-denial,  whether  it  be  the  love  we  bear 
to  our  fellow  men  or  fellow  Christians.  Like  David's  worthies,  who 
hazarded  their  lives  to  fetch  him  water  from  the  well  of  Bethlehem; 
and  like  Priscilla  and  Aquila,  who  for  Paul's  sake  were  ready  to  lay 
down  their  own  necks;  we  shall  think  no  service  too  great,  no  sacri- 
fice too  expensive,  for  those  we  love.  And  where  God  or  the  Saviour 
become  the  object  of  regard,  it  is  more  so  still:  "  I  am  ready  to  die 


LOVE  TO  GOD  ESSENTIAL  TO   THE  CHRISTIAN  LIFE.  369 

for  the  name  of  the  Lord  Jesus,"  said  Paul  to  the  elders  of  Ephesus* 
And  how  blessed  would  the  state  of  religion  be  amongst  us,  if  Christians 
were  all  like-minded,  and  thus  loved  God  and  one  another. 

3.  The  love  of  God  is  equally  opposed  to  a  state  of  lukewarmnesSi 
like  that  of  the  Laodiceans.  There  are  those  who  seem  to  love 
nothing,  and  to  have  no  heart  at  all  for  religion.  Or  if  they  have  any 
religion,  it  is  merely  negative;  they  do  no  harm,  and  are  not  capable 
of  doing  any  good.  But  true  religion  is  utterly  inconsistent  with 
such  a  state  of  neutrality  and  indifference;  its  tendency  is  to  warm 
the  heart,  and  make  us  truly  alive  to  God. 

The  next  part  of  the  apostle's  prayer  is,  that  we  may  be  directed 
to  "  a  patient  waiting  for  Christ."  This  also  is  such  a  life  as  becomes 
a  Christian,  who  hopes  to  be  delivered  from  the  "  wrath  to  come." 
1  Thess.  i.  10.  This  state  of  mind  implies  (1.)  A  firm  belief 

in  the  second  coming  of  the  Lord.  (2.)  A  disengagedness  from  the 
world.     (3.)  A  calm  submission  to  all  the  evils  of  the  present  state. 

II.  View  the  importance  of  the  blessings  prayed  for,  in  reference 
to  the  whole  of  the  Christian  life. 

1.  Love  to  God  produces  a  state  of  mind  that  will  keep  every  thing 
in  its  proper  place.  If  he  be  loved  supremely,  he  will  be  first  sought, 
and  every  thing  else  will  become  subordinate.  We  shall  also  feel 
disposed  to  take  all  things  well  at  his  hand,  without  murmuring  or 
repining. 

2.  Love  to  God  is  the  most  effectual  preservative  from  error.  All 
false  systems  of  religion  originate  in  the  want  of  this  principle,  and 
are  directly  opposed  to  it.  Hence  arise  diminutive  thoughts  of  the 
evil  of  sin,  and  of  human  depravity;  hence  the  implied  abrogation  of 
the  moral  law,  and  the  extent  of  human  obligation;  and  of  course  a 
denial  of  the  necessity  of  an  atonement,  of  a  divine  Saviour,  and  of 
a  divine  Sanctifier.  But  if  the  love  of  God  be  shed  abroad  in  the 
heart,  there  will  be  a  dread  of  whatever  tends  to  dishonour  his  holy 
name. 

3.  It  is  the  spring  of  all  lioly  activity)  and  the  root  of  all  the  other 
graces.  Hope  and  fear  have  an  influence  on  the  duties  of  the  Chris- 
tian life,  but  it  is  the  love  of  God  that  most  powerfully  inclines  us  to 
keep  his  commandments;  aiid  without  it  there  is  nothing  virtuous  in 
the  obedience  we  render  to  his  will. 

4.  Love  will  make  us  happy  and  contented  in  all  our  tribulations, 
and  incline  us  to  take  all  well  that  comes  from  the  hand  of  God. 
Hence  Eli  could  say,  "It  is  the  Lord;  let  him  do  as  seemeth  him 
good."  Job  also  in  the  deepest  affliction  could  "bless  the  name  of 
the  Lord,"  and  Paul  learned  "in  whatsoever  state  he  was,  therewith 
to  be  content." 

III.  The  necessity  of  having  our  hearts  "  directed  "  into  the  love 
of  God,  and  "into  the  patient  waiting  for  Christ." 

1.  Our  hearts  are  not  naturally  inclined  to  the  love  of  God,  but  the 
contrary.     They  are  prone  to  take  a  wrong  direction,  and  to  be  wait- 
VOL.  XL — 47 


370  GOD  THE  STRENGTH  OF  HIS  PEOPLE. 

ing  and  looking  for  other  things,  instead  of  waiting  for  the  Saviour. 
There  is  but  one  right  way,  and  it  requires  a  guide  to  lead  us  into  it, 
as  it  did  at  first  "  to  turn  our  feet  into  the  way  of  peace."  Luke  i.  79. 
2.  It  is  the  Lord^s  work  to  give  a  right  direction  to  the  mind,  but  it 
is  generally  eflfected  by  the  use  of  means.  Chiefly  by  the  ministry 
of  the  word,  often  by  the  books  we  read,  by  the  connexions  we  form, 
and  the  objects  with  which  we  converse.  But  these  become  effectual 
only  through  the  agency  of  the  Holy  Spirit,  whose  oflSce  it  is  to 
kindle  this  sacfed  fire,  and  keep  it  burning  upon  the  altar. 


GOD  THE  STRENGTH  OF  HIS  PEOPLE. 

My  flesh  and  my  heart  fail :  but  God  is  the  strength  of  my  heart,  and  my  portion 
for  ever. — Psalm  Ixxiii.  26. 

The  psalmist  affords  us  a  very  striking  example  of  the  great  ad- 
vantages derivable  from  the  word  and  ordinances  of  God.  He  had 
been  trying  to  read  the  book  of  providence,  but  found  it  inexplicable, 
and  was  tempted  to  relinquish  his  religion.  But  being  led  to  the 
sanctuary,  all  was  made  plain.  Still  he  was  in  great  affliction,  and 
his  spirit  failed  him.  This  might  be  one  reason  of  his  former  gloom 
and  despondency,  though  now  we  see  him  comparatively  calm  and 
happy. 

I.  Consider  the  evil  to  which  we  are  subject  in  the  present  life. 
"  My  flesh  and  my  heart  fail." 

It  may  not  be  so  with  us  at  present,  we  may  be  full  of  health  and 
vigour;  but  the  time  will  come  when  flesh  and  heart  must  fail. 

By  the  "  flesh  "  here  is  meant  the  material  part  of  the  human  struc- 
ture; and  by  the  "heart,"  that  which  is  immaterial.  Both  these  are 
liable  to  "  fail,"  in  times  of  deep  affliction,  and  especially  at  the  hour 
of  death. 

L  There  are  times  in  w^hich  our  health  and  strength  fail  us. 
In  early  life  we  feel  vigorous  and  strong,  capable  of  labour, 
and  of  engaging  in  all  the  active  pursuits  of  life;  but  there  is  a  time 
coming  when  all  our  energies  will  be  relaxed.  Some  sink  into  an  afflict- 
ed and  enfeebled  state  at  an  early  period,  and  are  unfitted  both  for  the 
duties  and  enjoyments  of  life.  The  sun  shines  upon  them  in  vain; 
the  seasons  return,  but  not  to  them.  Their  flesh  fails  them,  they 
pine  away,  and  sink  into  the  grave.  Others  who  retain  a 

strong  constitution  for  many  years,  will  find  it  fail  them  at  last; 
therefore  let  not  the  strong  man  glory  in  his  strength.  "  All  flesh 
is  grass,  and  all  the  goodliness  thereof  as  the  flower  of  the  field." 
Some  fatal  disease  may  be  growing  up  in  the  strongest  constitution, 
tliat  shall  undermine  it,  and  bring  its  possessor  to  the  grave. 
Some  are  young  and  healthy,  and  scarcely  think  of  death;  yet  in  a 
little  time  all  this  glory  may  fade  away.  Others  are  in  the  midst  of 
life,  in  the  midst  of  its  busy  concerns,  and  full  of  schemes  about  fu- 


GOD  THE  STRENGTH   OF  HIS   PEOPLE.  ^71 

turity.  But  "the  eye  will  soon  be  dim,  and  the  hands  become  fee- 
ble;'' the  strong  men  will  begin  to  bow  themselves,  and  we  shall 
soon  go  to  our  long  home. 

2.  Not  only  the  flesh,  but  also  the  heart  will  fail  us.  The 

decline  of  bodily  health  and  strength  is  generally  attended  with  a 
great  depression  of  the  animal  spirits.  These,  while  continued,  will 
diffuse  a  cheerfulness  over  the  countenance,  and  bear  us  up  under  the 
troubles  of  life;  but  when  health  and  strength  fail,  these  generally  go 
with  them;  and  when  the  heart  fails,  it  is  far  worse  than  the  mere 
failure  of  health  and  strength.  The  heart  is  like  the  citadel;  if  that 
be  taken  there  is  but  little  hope.  "  The  spirit  of  a  man  will  sustain 
his  infirmity,  but  a  wounded  spirit  who  can  bear?"  In  a  time 

of  sickness  the  heart,  as  well  as  the  flesh,  will  fail  us,  as  to  the  active 
pursuits  and  enjoyments  of  life;  we  shall  then  have  no  capacity,  no 
relish  for  them;  and  it  will  be  the  same  in  old  age.  Or  if  affliction  be 
long  continued,  our  hearts  will  fail  us,  whether  severe  in  their  nature 
or  not.  ^*  As  waters  wear  away  the  stones,"  so  long  continued  ad- 
versity tends  to  destroy  the  hope  of  man. 

II.  The  remedy  provided  against  these  evils.  "But  God  is  the 
strength  of  my  heart,  and  my  portion  for  ever." 

Two  important  ideas  are  here  suggested,  to  support  the  mind  under 
the  decay  of  nature,  and  the  discouragement  arising  from  present 
ills. 

1.  What  God  will  be  to  his  people  in  this  world,  even  "the  strength 
of  their  heart,"  while  nature  itself  decays.  The  Lord  has  not 
promised  to  be  the  strength  of  our  "  flesh,"  though  he  often  restores 
us  in  this  respect,  and  our  strength  is  renewed  like  the  eagles'.  But 
he  will  be  the  strength  of  our  "  heart,"  and  will  "strengthen  us  with 
might  by  his  Spirit  in  the  inner  man."  The  grace  that  is  in  Christ 
Jesus,  and  the  precious  promises  that  are  given  us  in  him,  are  like  a 
rock  on  which  many  have  stood  firm,  even  in  the  swellings  of  Jor- 
dan. These  are  "  the  sure  mercies  of  David,"  and  the  substance  ojT 
that  covenant  in  which  he  rejoiced  on  his  dying  bed.  Fixed  on  this 
rock,  multitudes  of  martyrs,  and  many  individuals  whom  we  have 
known,  have  encountered  the  sharpest  trials,  and  triumphed  over  all 
their  enemies. 

2,  What  God  will  be  to  his  people  in  the  world  to  come,  even  their 
God  and  ^«  their  portion  for  ever."  No  words  are  sufficient 
to  express  what  is  comprehended  in  this  promise.  God  in  all  he  is, 
and  in  all  that  he  has  done,  will  be  the  portion  of  his  people.  We 
feel  a  pity  for  our  friends  in  affliction,  and  when  they  die,  that  "  they 
have  no  longer  any  portion  under  the  sun;"  but  the}^  are  going  to 
possess  a  better  inheritance  than  any  they  can  leave  behind.  "  They 
depart  and  are  with  Jesus,  which  is  far  better."  In  this  world  we 
know  a  little  of  what  it  is  to  enjoy  the  favour  of  God,  to  love  him, 
and  to  be  loved  by  him;  but  these  are  only  as  drops  compared  to 
the  fountain.     "  In  his  presence  is  fulness  of  joy,  and  at  his  right  han4 


372  THE  ASSURANCE  OF  FAITH. 

are  pleasures  for  evermore."  Seasons  of  darkness  are  before  us,  and 
death  is  full  in  view;  nothing  can  support  us  but  the  presence  of  God 
our  Saviour. 


THE  ASSURANCE  OF  FAITH. 

These  things  have  I  written  unto  you  that  believe  on  the  name  of  the  Son  of  God; 
that  ye  may  know  that  ye  have  eternal  life,  and  that  ye  may  believe  on  the  name 
of  the  Son  of  God, — 1  John  v^13. 

It  is  quite  obvious  that  the  apostle  distinguishes  between  believing 
on  the  Son  of  God,  and  knowing  that  we  have  eternal  life.  Saving 
faith  therefore  does  not  consist  in  knowing  or  being  assured  of  our 
interest  in  Christ,  though  it  may  be  accompanied  with  such  an  assu- 
rance. The  latter  is  the  fruit  or  effect  of  faith,  and  should  not  be  con- 
founded with  it.  The  apostle  also  makes  a  difference  between 
our  first  trusting  in  Christ,  and  our  subsequent  believing  on  his  name. 
The  former  refers  to  the  period  of  our  conversion,  when  we  first 
came  to  him  for  salvation ;  the  latter  to  a  life  of  communion  with  him, 
and  of  dependence  upon  him. 

I.  Observe,  that  an  interest  in  eternal  life  may  be  known  by  us  in 
the  present  state. 

A  knowledge  of  interest  in  Christ  does  not  appear  to  have  been 
confined  to  a  few  eminent  individuals,  but  was  enjoyed  in  common , 
by  primitive  believers.  Their  language  was,  "  I  know  in  whom  I 
have  believed;"  '*  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness:"  "He  loved  me  and  gave  himself  for  me:"  "We 
know  that  we  have  a  building  of  God,  a  house  not  made  with  hands, 
eternal  in  the  heavens:"  "Knowing,  brethren  beloved,  your  elec- 
tion of  God."  Much  of  the  same  holy  confidence  was  also 
enjoyed  by  old  testament  saints.  Pavid  could  say,  "  Thou  shalt  re- 
deem my  soul  from  the  power  of  the  grave,  for  thou  wilt  receive  me." 
Job  also  could  say,  "  I  know  that  my  Redeemer  liveth."  Amidst  all 
the  troubles  and  sorrows  which  he  endured,  we  do  not  find  him  op- 
pressed with  doubts  and  fears  about  his  final  state. 

In  what  way  then  did  saints  of  former  times  become  possessed  of 
this  privilege,  or  how  did  they  "  know  that  they  had  eternal  life  ?" 
In  general,  there  are  two  kinds  of  knowledge;  one  arising  from  con- 
sciousnesSf  and  the  other  from  testimony.  Thus  we  know  things  which 
we  see  and  feel,  and  things  that  we  he>ar,  or  of  which  we  read. 
Our  knowledge  of  an  interest  in  Christ  is  derived  from  both  these 
pources;  it  is  in  part  by  faith,  and  in  part  by  feeling.  It  is  by  faith 
we  know  that  there  is  eternal  life,  and  that  God  has  connected  it  with 
believing,  or  that  there  is  a  connexion  between  grace  here  and  glory 
hereafter:  and  we  could  not  have  known  this,  if  God  had  not  re- 
vealed it  to  us  in  his  word.  But  so  far  as  relates  to  our  being  the 
subjects  of  that  to  which  eternal  life  is  promised,  we  kno^y  it  only  by 
consciousness,  as  the  inind  only  can  take  cognizance  of  its  own  intern^} 
operations, 


THE  ASSURAIWIE  OF  FAITH.  373 

It  seems  a  little  extraordinary  that  Christians  should  ever  be  in 
doubt  of  their  being  the  subjects  of  gracious  affections,  and  of  an  in- 
terest in  eternal  life.  In  all  other  cases  we  know  what  we  believe, 
what  we  love,  what  we  prefer,  and  from  what  we  feel  averse;  and 
find  no  difficulty  in  ascertaining  the  state  of  our  affections.  But  the 
reason  of  our  darkness,  doubt  and  hesitation,  respecting  our  religious 
state,  will  be  found  in  the  imperfection  of  our  spiritual  affections,  and 
the  unhappy  mixture  of  evil  with  the  good.  If  we  believe,  we  still 
have  reason  to  mourn  over  much  remaining  unbelief;  our  love  is 
mixed  with  much  coldness  and  indifference,  and  "  our  repentance  with 
hardness  of  heart.'^ 

•     II.  As  it  is  possible  for  believers  to  know  that  they  have  eternal 
.life,  so  it  is  very  desirable  that  they  should  possess  this  satisfaction. 

John  wrote  this  epistle  expressly  for  this  purpose;  and  if  not  at- 
tained, there  can  be  but  little  true  enjoyment.  It  must  be  a  painful 
state  of  suspense,  not  to  know  whether  God  be  our  enemy  or  our 
friend;  whether  we  are  travelling  to  the  heavenly  world,  or  going 
in  "  the  broad  road  that  leadelh  to  destruction."  Uncertainty  in  any 
similar  case  would  be  distressing.  If  we  were  on  the  journey,  and 
did  not  know  whither  we  were  going;  if  we  had  an  important  cause 
depending,  and  were  uncertain  about  the  issue;  we  should  be  agitated 
with  great  anxiety,  and  made  to  feel  the  danger  of  our  situation, 
How  much  more,  in  the  great  and  overwhelming  concerns  of  ou^ 
souls ! 

On  the  contrary,  were  this  delightful  satisfaction  possessed,  it 
would  shed  a  light  upon  our  path,  and  sweeten  all  the  enjoyments  of 
life.  To  know  that  we  have  an  interest  in  the  great  salvation,  would 
make  every  holy  duty  an  inestimable  privilege,  and  be  sufficient  to 
support  us  in  all  our  tribulation.  Hence  Paul  could  say,  "  I  am  novy 
ready  to  be  offered  up,  and  the  time  of  my  departure  is  at  hand.  Our 
light  affliction,  which  is  but  for  a  moment,  worketh  for  us  a  far  more 
exceeding  and  eternal  weight  of  glory."  It  is  usual  with  God  to 
hold  out  a  crown  of  life,  to  stimulate  and  encourage  us  in  all  our 
labours;  and  of  course,  if  that  be  out  of  sight,  we  shall  go  on  heavily, 

III.  God  is  willing  that  we  should  enjoy  the  consolation  of  know* 
ing  that  we  have  eternal  life. 

The  mind  of  the  apostle  in  the  text  is  the  mind  of  God,  which  is 
still  more  strongly  expressed  in  Heb.  vi.  18. 

This  willingness  on  God's  part  appears,  in  that  he  hath  promised 
eternal  life  to  the  lowest  degree  of  grace.     Even  "  the  bruised  reed 
shall  not  be  broken,  nor  will  he  quench  the  smoking  flax." 
All  who  are  willing  to  be  saved  in  God's  way,  by  grace  alone,  through 
faith  in  the  Redeemer,  have  the  promise  of  salvation.  Even 

such  as  have  a  ^^  desire  after  God,  hungering  and  thirsting  after  righ' 
teousness,  shall  be  filled."  Receiving  a  disciple,  because  he 

belongs  to  Christ;  giving  a  cup  of  cold  water  in  his  name,  and  not 
being  offended  in  him;  all  these  have  the  promise  of  an  ample  re- 


374  IMPORTANCE  OF  PREACHING  CHRIST  CRUCIFIED. 

ward,  and  of  eternal  blessedness.  '« These  things  are  written,''  as 
the  apostle  says,  «  for  them  that  believe  on  the  name  of  the  Son  of 
God,  that  they  may  know  that  they  have  eternal  life." 

IV.  Consider  what  is  necessary  to  our  knowing  that  we  have  eter- 
jial  life. 

In  general,  this  can  be  known  only  by  our  sanctification;  by  com- 
paring the  exercises  and  dispositions  of  our  own  minds,  with  the  de- 
lineations of  true  religion  in  the  sacred  Scriptures.  If  we 
ask,  how  shall  we  know  that  we  are  born  of  God  ?  The  answer  is, 
by  believing  in  Christ  for  salvation;  by  loving  God  as  our  Father, 
and  all  his  people  as  our  brethren^  ver.  1.  How  do  we  know 
that  we  really  love  the  children  of  God,  seeing  we  are  connected 
with  them  by  various  other  ties  besides  those  of  religion  ?  By  loving 
and  keeping  God's  commandments,  ver.  2,  3,  How  do  we 
know  that  our  faith  is  saving,  and  the  effect  of  renewing  grace?  By 
its  giving  us  the  victory  over  the  world,  ver.  4,  5.  But  the 
sum  of  all  is  mentioned  in  the  verse  immediately  preceding  the  text. 
"He  that  hath  the  Son  hath  life,  and  he  that  lialh  not  the  Son  of 
^God  hath  not  life." 

All  this  agrees  with  Christian  experience,  and  it  is  only  in  propor- 
tion as  we  are  sanctified  that  we  enjoy  the  full  assurance  of  hope.  Are 
not  our  evidences  of  grace  darkened  by  sin?  Is  not  the  knowledge 
we  have  of  our  interest  in  the  promise  of  eternal  life,  proportionably 
strong  and  clear,  when  holy  and  heavenly  dispositions  are  most  in  ex- 
ercise? Especially  are  we  made  to  possess  this  blessed  assurance, 
when  most  entirely  devoted  to  the  divine  glory,  and  divested  of  all 
selfish  motives  in  the  service  of  God, 


IMPORTANCE  OF  PREACHING  CHRIST  CRUCIFIED. 

Before  whose  eyes  Jesus  Christ  hath  been  evidently  set  forth,  crucified  among  you, 

— GAtATiANs  iii.  1. 

Under  any  circumstances  it  is  both  sinful  and  unwise  to  turn  away 
from  "the  truth  as  it  is  in  Jesus;"  it  bespeaks  us  blind  to  our  own 
interest,  as  well  as  regardless  of  the  glory  of  God.  But  that  which 
rendered  such  conduct  inexcusable  in  the  Galatians,  was  the  degree  of 
evidence  with  which  the  gospel  was  attended,  and  the  abundance  of 
evangelical  preaching  which  they  enjoyed.  It  had  been  the  great 
object  of  the  apostles'  ministry  to  set  forth  Christ,  and  perhaps  they 
had  done  this  more  especially  to  the  Galatians;  so  that  though  they 
had  never  seen  Christ  in  the  flesh,  yet  with  such  advantages  as  they 
possessed,  it  was  as  if  they  had  actually  seen  him. 

I.  Endeavour  to  ascertain  the  import  of  the  terms  employed  in  the 
text. 


IMPORTANCE  OF  PREACHING  CHRIST  CRUCIFIED.  375 

By  "  setting  forth  Christ  crucified,"  is  not  meant  a  setting  forth 
merely  his  bodily  sufferings,  or  giving  a  tragical  description  of  his 
agony  in  the  garden  or  on  the  cross.  The  evangelists  never  attempt 
any  thing  of  this  kind  in  their  narrative:  on  the  contrary,  they  state 
the  circumstances  with  great  brevity  and  simplicity,  without  any 
colouring  or  reflections  of  their  own.  The  principal  reason  is,  that 
however  great  the  sufferings  which  our  Lord  endured,  the  virtue  of 
atonement  did  not  consist  in  the  degree  of  suffering,  but  in,  the 
dignity  of  him  that  suffered.  Such  a  representation  may  indeed 
affect  the  passions,  but  other  views  of  the  subject  are  more  edifying 
and  more  useful. 

1.  Christ  is  set  forth  in  the  gospel  as//ie  great  propitiaiion,  by  which 
God's  righteousness  might  appear  in  the  remission  of  sins.  Rom,  iii.  25. 

It  was  evident  that  God  had  pardoned  the  sins  of  old  testa- 
ment believers,  and  taken  them  to  heaven,  long  before  the  true  sac- 
rifice was  offered  up;  the  righteousness  of  God's  conduct  was  there- 
fore in  some  degree  implicated,  and  it  was  needful  that  it  should  be 
thoroughly  cleared  up.  The  gospel  by  setting  forth  the  death  of 
Christ  as  an  atonement  for  sin,  makes  a  public  declaration  of  God's 
righteousness,  and  shows  at  once  how  "he  can  be  just,  and  yet  the 
justifier  of  him  that  believeth  in  Jesus." 

2.  Christ  is  set  forth  as  the  great  expression  of  divine  love  to  a  sinful 
and  perishing  world.  Other  proofs  had  been  given  of  God'.*v 
love  and  mercy,  in  his  long-suffering  and  kindness  towards  men;  but 
this  is  the  greatest  of  all,  and  infinitely  surpasses  all  the  rest.  John  iii. 
16.  If  God  would  give  an  expression  of  his  love  to  sinners,  it  became 
him  to  do  it  in  a  manner  suited  to  the  unbounded  goodness  of  his  na- 
ture; and  herein  he  hath  "commended  his  love  towards  us."  Rom^ 
v.  8;  1  John  iv.  9,  10. 

3.  Christ  is  set  forth  in  the  gospel  as  affording  the  strongest  proof  of 
Gods  displeasure  against  sin.  The  wrath  of  God  had  been 
revealed  from  heaven  in  various  forms,  against  the  ungodliness  and 
unrighteousness  of  men;  but  the  sufferings  of  Christ  for  us  were  the 
grand  expression  of  God's  infinite  hatred  of  sin.  In  him  sin  was 
openly  and  publicly  condemned,  when  "  he  was  made  a  curse  for  us." 
Rom.  viii.  3;  Gal.  iii.  13. 

4.  Christ  crucified  is  set  forth  as  the  only  foundation  of  a  sinner^s 
hope.  It  is  the  tenor  and  import  of  the  whole  gospel,  that 
there  is  salvation  in  no  other.  As  the  brazen  serpent  was  exhibited 
to  the  Israelites  for  their  healing,  even  so  is  a  crucified  Saviour  ex- 
hibited to  us  as  the  only  medium  of  life  and  salvation.  Here  it  is  that 
sinners  must  look,  and  from  hence  alone  derive  their  hope  of  accep- 
tance with  God.    John  i.  29;  iii.  14,  15. 

5.  The  terms  in  the  text  further  denote,  the  high  degree  of  evidence 
which  attended  the  ministry  of  the  apostles,  especially  among  the  Gala- 
tians.  Christ  was  "  set  forth  "  of  old  by  promises,  by  types, 
and  prophecies;  but  all  this  was  dark  and  obscure.  Sinners  are  now 
directed  to  behold  the  Lamb  of  God,  and  "  we  all  with  open  face  be- 


37^  IMPORTANCE  OF  PREACHING  cWRIST  CfeUClFIED. 

hold  as  in  a  glass,  the  glory  of  the  Lord."  There  was  a  peculiar 
plainness  in  the  preaching  of  the  apostles,  and  Christ  was  "  evident- 
ly "  set  forth,  crucified  among  them.  It  was  now  shown  that  types 
and  prophecies  received  their  accomplishment  in  Jesus,  and  the  fullest 
possible  detmonstration  attended  it.  Hence  those  who  hear  the  gospel 
are  the  more  sinful  and  inexcusable,  in  not  obeying  the  truth,  and  re- 
ceiving it  in  love. 

II.  Consider  the  importance  of  setting  forth  Christ  in  the  preaching 
of  the  gospel. 

It  Was  the  substance  of  the  apostolic  ministry  to  exhibit  a  crucified 
Saviour.  Paul  would  glory  in  nothing  else,  and  determined  to  know 
nothing  else:  all  their  preaching  was  called,  "a  preaching  of  Christ 
to  the  people."  It  is  also  a  principal  part  of  the  work  of  the 

Holy  Spirit  to  take  of  the  things  of  Christ,  and  show  them  unto  us:  it 
should  therefore  be  the  great  object  of  the  Christian  ministry  to  co- 
operate with  this  design.  Three  important  ends  in  particular  are 
answered  by  it — 

1.  To  exhibit  Christ  Crucified  will  tend  to  prove  the  hearts  of 
men,  and  make  them  manifest;  and  nothing  besides  has  so  direct  a 
tendency  to  do  it.  If  we  have  any  real  love  to  God,  any  love 
to  righteousness,  to  the  souls  of  men,  or  to  our  own  souls,  the  doc- 
trine of  the  cross  will  make  it  evident.  We  shall  immediately  feel 
and  discover  a  peculiar  relish  for  it,  it  will  be  to  us  as  "  a  savour  of 
life  unto  life,"  and  the  name  of  Jesus  will  be  as  ointment  "poured 
forth."  If  destitute  of  love  to  God  and  man,  and  all  virtuous 
affection,  the  doctrine  of  the  cross  will  be  to  us  as  "a  savour  of  death 
unto  death."  The  preaching  of  Christ  crucified  was  "to  the  Jews  a 
stumbling-block,  and  to  the  Greeks  foolishness ;"  but  "  to  them  which 
are  saved,  Christ  the  wisdom  of  God,  and  the  power  of  God."  1  Cor. 
i.  23,  24. 

2.  To  set  forth  Christ  crucified  is  the  only  way  of  giving  peace 
to  souls  in  distress  for  sin.  When  a  sinner  is  brought  under 
the  terrors  of  the  law,  made  to  see  and  realize  his  guilt  and  danger, 
and  to  feel  his  need  of  a  Saviour,  he  is  apt  to  look  inward  for  some 
qualification  to  recommend  him  to  Christ;  but  to  set  forth  a  crucified 
Saviour  is  to  point  him  to  the  only  refuge,  and  to  show  him  at  once 
his  remedy.  The  penitent  is  often  led  to  examine  himself  for 
evidences  of  grace  in  order  to  obtain  comfort,  and  is  as  often  disap- 
pointed, while  the  cross  of  Christ  is  overlooked.  Let  the  sinner  then 
direct  his  eyes  to  Jesus,  and  look  to  Calvary,  for  all  his  help  must 
come  from  thence.  Or  if  we  desire  a  more  spiritual  and  humble 
frame  of  mind,  no  means  are  so  eflfectual  to  its  production  as  the  con- 
templation of  a  crucified  Redeemer.  If  the  doctrine  of  the  cross  will 
make  us  happy,  we  have  great  reason  to  be  so:  if  it  will  not,  there  is 
no  help  for  us  in  God. 

3.  To  exhibit  Christ  crucified  is  the  way  to  draw  forth  and  bring 
into  exercise  all  the  Christian  graces.  The  doctrine  of  the 


ENCOURAGEMENT  TO  PURSUE  THE  CHRISTIAN  RACE.  377 

cross  furnishes  fresh  motives  for  repentance,  gives  a  direct  incentive 
to  holy  love,  and  lays  again  the  foundation  of  our  hope.  If  this  doc- 
trine were  withheld,  or  only  occasionally  exhibited,  it  would  becloud 
the  whole  of  the  Christian  system,  and  deprive  it  of  the  power  of 
healing  the  broken  in  heart. 

4.  The  preaching  of  Christ  crucified  is  that  which  leaves  all  unbe- 
lievers without  excuse.  It  will  be  impossible  for  those  to 
plead  ignorance  of  the  way  of  salvation,  "before  whose  eyes"  this 
truth  has  been  evidently  set  forth.  If  such  should  eventually  perish, 
it  will  not  be  for  lack  of  knowledge,  but  for  want  of  a  heart  to  attend 
to  the  things  which  belong  to  their  everlasting  peace. 


ENCOURAGEMENT  TO  PURSUE  THE  CHRISTIAN  RACE. 

For  consider  him  that  endured  such  contradiction  of  sinners  against  himself,  lest  ye 
be  wearied  and  faint  in  your  minds. — Hebrews  xii.  3. 

Knowing  the  difficulties  which  these  Hebrew  converts  had  to  en- 
counter, and  the  weakness  of  their  faith,  the  apostle  watches  over  them 
with  the  utmost  solicitude,  endeavouring  to  comfort  and  encourage 
them  by  the  example  of  our  blessed  Lord,  as  he  had  done  in  a  former 
instance:  ch.  iii.  1. 

We  may  here  observe — (1.)  That  such  things  may  befall  us  in  our 
Christian  course,  as  to  render  us  weary  and  faint  in  our  minds.  The 
cause  itself  is  good,  but  there  are  many  adversaries. — (2.)  To  grow 
weary  and  faint  in  our  minds,  is  a  very  dangerous  symptom.  It  often 
leads  to  apostacy :  many  a  one  has  first  begun  to  tire,  an^I  then  to  turn 
back. — (3.)  It  becomes  us  to  watch  carefully  against  it,  and  to  arm 
our  minds  by  the  example  of  Christ. 

I.  Notice  a  few  instances  in  which  we  are  in  danger  of  growing 
weary  and  faint  in  our  Christian  course. 

1.  In  reference  to  a  close  and  hiimble  walk  with  God,  we  are  prone 
to  draw  back,  and  to  grow  wenry.  The  happiest  seasons  in 
religion  have  not  sufficient  infl  lence  to  keep  us  always  near  to  God, 
and  desirous  of  communion  with  him.  After  a  diligent  attention  to 
the  word,  a  more  constant  engagedness  in  holy  duties,  after  some 
special  instances  of  self-denial,  a  more  affecting  sense  of  our  own  de- 
pravity, and  of  the  pardoning  mercy  of  God,  how  prone  we  are  to 
grow  cold,  to  draw  back,  and  to  sink  again  into  worldly-mi ndedness 
and  carnality. 

2.  It  is  the  same  also  with  respect  io  public  duties.  Those 
who  preach  the  word  are  in  great  danger  of  sinking  into  discourage- 
ment, if  they  labour  without  any  visible  success.  Isaiah  complained 
that  so  few  believed  his  report,  and  both  Jeremiah  and  Elijah  were 
on  the  point  of  giving  up  their  work.  In  hearing  the  word, 
if  not  edified  and  comforted,  we  are  prone  to  grow  weary  and  dull, 

VOL.  II — 48 


37d  ENCOURAGEMENT  TO  PURSUE  THE  CHRISTIAN  RACE. 

and  to  thipk  that  our  heariag  is  all  in  vain.  In  prayer,  if  the 

blessings  we  desire  appear  to  be  withheld,  we  are  soon  discouraged, 
though  we  ought  always  to  pray,  and  not  to  faint.  So  difficult 

is  it  to  walk  by  faith,  and  live  by  faith;  to  believe  the  promises,  and 
to  stay  ourselves  upon  the  Lord. 

3.  When  persecution  or  reproach  overtake  us  in  our  race,  w^e  are 
much  in  danger  of  turning  back.  It  is  easy  to  follow  Christ 
when  things  go  well,  and  the  world  is  at  peace  with  us:  but  if  called 
to  forego  our  temporal  interest,  to  lose  some  of  our  friends,  and  those 
of  our  own  house  become  our  enemies,  we  shall  be  in  danger  of  grow- 
ing faint  and  weary  in  our  course.  When  thus  beset,  some  have  been 
utterly  discouraged,  and  have  gone  back  again  into  the  world. 

4.  When  burdened  and  oppressed  with  a  weight  of  worldly  cares, 
and  brought  into  unexpected  difficulties,  the  same  danger  attends  us. 

In  the  early  part  of  life,  when  free  from  burdens  of  this  sort, 
we  can  go  on  our  way  rejoicing,  and  find  the  path  without  a  thorn; 
but  when  filled  with  perplexing  cares  at  a  subsequent  period,  it  is  not 
quite  so  easy.  Injuries  and  disappointments  corrode  the  heart,  unkind- 
ness  and  unfaithfulness  exhaust  our  energies,  and  we  move  on  slowly 
and  heavily  in  the  ways  of  God,  faint  and  weary  in  our  minds. 

5.  When  struggling  with  various  temptations,  it  is  the  same. 

If  there  were  no  enemy  to  annoy,  if  no  lion  in  the  way,  no 
Canaanite  in  the  land,  and  no  snares  laid  for  our  feet,  we  could  proceed 
with  alacrity  and  delight.  But  when  burdened  with  temptations  from 
day  to  day,  with  a  load  of  indwelling  sin,  and  our  opposition  becomes 
feeble  and  inefficient,  we  are  in  great  danger  of  growing  weary,  if  not 
of  turning  back. 

6.  Long  continued  affliction  is  likewise  attended  with  great  dis- 
couragement. Those  who  enjoy  uninterrupted  health  do  not 
know  what  others  feel,  who  are  under  God's  afflicting  hand,and  scarcely 
know  what  it  is  to  be  free  from  trouble.  These  things  are  apt  to 
produce  great  discouragement,  and  even  Job  felt  that  they  destroyed 
the  hope  of  man:  ch.  xiv.  19. 

7.  When  labouring  under  a  painful  sense  of  guilt,  the  mind  is 
covered  with  gloom  and  darkness,  and  the  heart  is  faint.  While 
all  is  peace  within  and  without,  while  the  conscience  is  kept  tender, 
and  the  heart  is  right  with  God,  it  is  easy  to  go  forw^ard :  but  when 
burdened  with  a  sense  of  our  many  backslidings,  and  great  unprofit- 
ableness, we  are  in  danger  of  growing  faint  and  weary,  and  of  slack- 
ening in  our  course. 

II.  Consider  the  example  of  Christ  as  exhibited  for  our  encourage- 
ment. 

1.  fVhat  he  had  to  endure  in  his  race,  even  "the  contradiction  of 
sinners  against  himself."  He  was  not  only  contradicted  in 

words,  but  in  actions.  The  whole  of  his  doctrine,  work,  and  conduct 
met  with  continual  opposition;  he  was  tempted  in  all  points,  and  tried 
every  way.     He  was  laughed  at  by  Herod,  tempted  by  the  devil,  re- 


THE  (JHR1STIAj>J  onflict.  379 

viled  by  the  Jews,  smitten  by  the  rabble,  scourged  by  Pilate,  and  piit 
to  death.  Whatever  opposition  or  difficulty  we  may  meet 

with,  it  is  nothing  when  compared  with  his;  he  met  with  "such  con- 
tradictions," as  no  one  besides  ever  did. 

2.  Consider  who  it  was  that  endured  all  this,  and  from  whom  he 
endured  it.  He  was  not  only  good  and  kind,  as  men  may  be; 
he  was  "holy,  harmless,  undefiled,  separate  from  sinners,  made  higher 
than  the  heavens;"  the  Son  of  God,  "the  brightness  of  the  Father's 
glory,  and  the  express  image  of  his  person."  It  is  no  wonder 
if  we  who  are  sinful,  and  were  some  time  foolish  and  disobedient, 
should  meet  with  such  treatment;  but  that  he  should  be  subject  to 
obloquy  and  contempt,  is  wonderful  indeed.  Affecting  is  the  thought, 
that  one  of  such  infinite  dignity,  wisdom,  and  purity,  should  be  con- 
tradicted, blasphemed,  and  persecuted;  and  all  this  by  "sinners,"  by 
sinners  whom  he  came  to  save! 

3.  The  inanner  in  which  he  bore  all  this;  he  "endured"  it. 

"  He  was  a  man  of  sorrows,  and  acquainted  with  grief,  he  hid  not  his 
face  from  shame  and  spitting."  He  endeavoured  to  bring  sinners  to 
the  knowledge  of  the  truth,  and  amidst  all  their  hard  sayings  lie  ex- 
postulated with  the  utmost  forbearance.  He  never  gave  up  his  course 
of  holy  obedience  and  meek  submission,  till  he  had  finished  it  with 

joy. 

4.  Consider  for  whom  he  endured  it.  For  our  sakes,  and 
for  ours  only;  it  was  in  love  to  our  souls  that  he  suffered  himself  to 
be  reviled,  and  evilly  entreated.  What  a  motive  to  endure,  for  his 
sake,  whatever  opposition  we  may  meet  with,  and  why  we  should 
not  be  weary  nor  faint  in  our  minds. 

Let  us  learn  from  hence  the  necessity  of  keeping  Christ's  example 
in  view,  and  of  studying  his  character,  in  order  to  our  perseverance 
in  the  ways  of  God. 

Let  those  who  contradict  and  blaspheme  beware  of  the  conse- 
quences, for  they  will  soon  have  to  give  an  account  of  all  the  hani 
speeches  which  they  have  spoken  against  him.  Jude  15. 


THE  CHRISTIAN  CONFLICT. 

Ye  have  not  yet  resisted  unto  blood,  striving  against  sin. — Hebrews  xii,  4. 

The  apostle  had  represented  these  Hebrews  as  running  in  a  race, 
and  for  their  encouragement  set  before  them  the  example  of  Christ. 
He  now  considers  them  as  engaged  in  a  warfare;  and  lest  they  should 
be  faint  and  weary,  he  reminds  them  that  they  had  not  endured  s>o 
much  as  some  that  went  before,  and  especially  as  Christ  himself. — 
Though  they  had  suffered  much,  yet  they  must  be  willing  rather  to 
die  than  be  overcome,  or  be  tempted  to  renounce  the  Saviour.  The 
Christian  life  is  a  perpetual  strife;  he  that  would  walk  with  God  here, 
and  enjoy  him  hereafter,  must  engaoje  in  a  warfare  to  the  end  of  life. 


380  THE  CHRISTIAN  CONFLICT. 

I.  View  the  conflict  in  which  Christians  are  engaged,  ^<  striving 
against  sin." 

We  have  no  contention  with  the  persons  of  men,  nor  do  we  wish  to 
interrupt  the  peace  of  society:  if  our  religion  renders  us  litigious  and 
contentious,  it  is  no  part  of  the  religion  of  Christ,  for  that  teaches  us 
to  be  gentle  towards  all  men.  Our  contention  is  not  with  them,  but 
with  their  principles,  with  the  errors  and  vices  of  mankind. 

Sin  in  particular,  in  all  its  forms,  and  under  all  its  appearances,  is  to 
be  the  object  of  our  supreme  aversion.  Sin  is  here  considered  as  the 
aggressor,  as  making  war  against  the  soul.  Like  an  invading  foe  it 
has  entered  the  world,  and  threatens  its  destruction.  Multitudes  have 
been  carried  by  it  to  the  gulf  of  perdition,  and  have  sunk  to  rise  no 
more.  Satan  is  indeed  a  powerful  adversary,  but  it  is  only  by  means 
of  sin  that  he  has  influence  over  us;  our  opposition  therefore  is  not  so 
much  to  him,  as  to  the  principle  on  which  he  acts.  Some  are  content 
to  make  a  great  outcry  against  Satan,  and  to  lay  a  great  deal  of  blame 
on  him,  while  they  are  not  equally  concerned  to  take  blame  to  them- 
selves, and  to  "strive  against  sin.'^ 

Let  us  notice  how  this  conflict  is  carried  on — 

1.  Resistance  to  sin,  to  become  effectual,  must  be  decisive  and  reso- 
lute. Sin  meets  with  some  opposition  from  unconverted  men, 
and  there  is  great  danger  of  mistaking  this  for  the  Christian  conflict. 
They  do  not  directly  fall  in  with  every  temptation,  nor  commit  all 
the  evil  in  their  power;  but  the  opposition  is  very  feeble.  They  op- 
pose sin  only  as  sin  is  in  some  cases  opposed  to  them,  to  their  incli- 
nation or  their  interest,  or  as  it  affects  character  and  consequences. 
The  heart  is  never  engaged  in  the  contest;  and  notwithstanding  all 
their  resistance,  sin  and  they  are  in  cordial  friendship,  and  therefore 
no  wonder  they  are  overcome.  Our  resistance  must  be  resolute, 
and  not  feigned.  A  little  faint  opposition  now  and  then  from  con- 
science only,  will  do  no  good;  it  must  be  a  holy  determination  to 
overcome  in  the  strength  of  the  Lord.  If  only  a  few  scattered  forces 
be  opposed  to  an  invading  foe,  a  country  would  be  undone:  if  the 
resistance  is  to  be  effectual,  the  nation  must  collect  all  its  strength, 
make  a  decisive  stand,  and  follow  up  every  advantage  with  courage 
and  resolution.  Our  opposition  to  sin  must  be  the  same,  "  resisting  " 
and  "striving"  against  it  to  the  last  extremity,  without  any  regard  to 
consequences. 

2.  The  resistance  must  be  universal  and  unreserved.  So 
long  as  any  evil  is  unopposed,  the  contest  is  all  in  vain.  Our  oppo- 
sition to  every  other  evil  will  soon  come  to  nothing,  if  there  be  any 
one  which  we  do  not  endeavour  to  mortify  and  overcome.  Saul  did 
much  towards  exterminating  the  Amalekites;  but  so  long  as  Agag 
was  spared,  he  might  as  well  have  done  nothing,  for  the  Lord  would 
not  regard  him.  Striving  against  all  sin,  as  such,  is  the  only  way  to 
be  preserved  from  any  sin.  Particular  regard  also  must  be  had  to  that 
evil  which  most  easily  besets  us,  and  gains  the  ascejidency  over  us, 
ioY  it  is  this  which  strengthens  all  the  rest. 


THE  CHRISTIAN  CONFLICT.  381 

3.  It  must  be  constant  and  persevering.  So  long  as  this 
enemy  is  alive  in  us,  we  must  not  suspend  our  operations.  Not  a 
prayer  or  two  will  do,  not  a  spirit  of  watchfulness  and  self-denial  for 
a  week  or  two;  it  must  be  the  work  of  our  whole  lives;  for  sin  will 
not  die  till  we  die.  There  must  be  no  truce,  no  cessation  of  hostilities; 
we  must  not  give  place  to  the  adversary  for  a  moment.  It  is  not 
sufficient  to  appear  eager  in  this  contest  at  the  first,  or  for  a  time  only ; 
many  who  "  escaped  the  pollutions  of  the  world,  through  the  know- 
ledge of  the  Lord  and  Saviour,  have  again  been  entangled  and  over- 
come." But  if  we  have  suffered  a  defeat,  we  must  not  despair,  but 
rise  again  and  renew  the  contest. 

4.  lixnyjiSt  ho,  carried  on  to  the  last  extremity,  "resisting  unto 
blood,  striving  against  sin.''  Sin  in  general  makes  its  attack  by 
allurement  and  seduction,  addressing  itself  to  our  passions  and  interest, 
and  the  prevailing  corruptions  of  the  heart;  but  its  operations  vary 
with  our  circumstances  and  condition.  Sometimes  the  mind  is  dis- 
tressed by  sudden  and  violent  suggestions,  full  of  impiety  and  blas- 
phemy; at  others,  with  the  apprehension  of  some  evil,  that  might  be 
followed  with  ruin  and  disgrace.  Many  that  lived  in  times  of  per- 
secution were  tempted  to  deny  Christ  and  his  cause,  and  those  who 
endure  reproach  for  his  sake  are  tempted  to  fear  and  shame.  But  in 
whatever  way  sin  strives  against  us,  we  must  resist  it,  even  at  the  ex- 
pense of  life  itself. 

5.  This  conflict  must  be  begun  and  carried  on  in  the  strength  of 
the  Lord.  The  most  arduous  exertions  will  be  ineffectual,  if 
undertaken  in  our  own  strength.  In  order  that  our  weapons  may  be 
successful,  they  must  become  mighty  through  God.  It  is  "through 
the  Spirit "  only  that  we  can  "  mortify  the  deeds  of  the  body,"  and 
"by  the  blood  of  the  Lamb"  that  we  can  overcome.  If  we  be  con- 
querors, it  must  be  "  through  him  that  hath  loved  us."  It  will  not 
do  to  rely  on  our  own  strength,  on  any  of  our  resolutions,  or  on  any 
means  that  we  can  employ.  Self-confidence  occasioned  Peter's  fall. 
We  must  deal  much  with  God  in  prayer,  must  hide  his  word  in  our 
hearts,  and  take  heed  unto  our  ways  according  to  his  word.  We  shall 
succeed  in  this  warfare,  if  we  be  "strong  in  the  Lord,  and  in  the  power 
of  his  might;"  but  in  no  other  way. 

II.  Consider  some  of  the  motives  to  encourage  us  in  this  conflict. 

1.  The  cause  in  which  we  are  engaged  is  a  good  one,  the  cause  of 
truth  and  righteousness.  It  is  the  same  cause  as  that  in  which  Christ 
himself  engaged;  for  he  came  to  "destroy  the  works  of  the  devil." 

2.  Consider  who  is  the  leader  and  commander  in  this  warfare.  He 
knows  all  the  wiles  of  the  enemy,  all  our  weakness  and  danger,  and 
will  not  leave  us  unprotected.  He  has  proved  the  utmost  strength  of 
temptation,  and  has  overcome;  we  have  only  to  pursue  and  follow  up 
the  victory. 

3.  Whenever  opposed  by  sin,  let  us  consider  it  as  a  glorious  oppor- 
tunity of  showing  our  love  to  God,  by  our  self-denial,  and  entire 


382  SLOW  ACCOMPLISHMENT  OF  THE  PROMISES. 

devotedness  to  him.     In  this  view  we  may  "count  it  all  joy,  when 
we  fall  into  divers  temptations." 

4.  Seeing  we  have  not  been  exposed  to  those  severer  trials  referred 
to  in  the  text,  let  us  quit  ourselves  like  7nen,  and  like  men  of  God. 
"If  we  have  run  with  the  footmen,  and  they  have  wearied  us,  how 
should  we  be  able  to  contend  with  horses?"  Jer.  xii.  5. 

5.  The  contest  itself  is  of  infinite  importance.  If  that  be  lost, 
all  is  lost.  Such  will  be  the  case  with  those  who  never  strive,  and 
with  those  who  strive  in  vain.  But  when  the  battle  is  won,  the  vic- 
tory will  be  glorious. 

6.  The  contest  is  of  short  duration,  and  will  soon  be  over.  A 
few  more  struggles  and  groans,  a  few  more  prayers  and  tears,  and  it 
shall  be  with  our  enemies  as  it  was  with  the  enemies  of  Israel;  we 
shall  "see  their  face  no  more."  "Be  thou  faithful  unto  death,  and  I 
will  give  thee  a  crown  of  life." 


SLOW  ACCOMPLISHMENT  OF  THE  PROMISES. 

The  vision  is  yet  for  an  appointed  time,  but  at  the  end  it  shall  speak,  and  not  lie. 
Though  it  tarry,  wait  for  it ;  because  it  will  surely  come,  it  will  not  tarry. — 
Habakkue  ii.  3. 

The  prophet  here  appears  in  the  character  of  a  watchman  upon 
the  walls  of  the  city,  looking  and  waiting  for  an  answer  from  heaven, 
respecting  the  enemies  of  Israel.  God  had  already  said,  ch.  i.  7, 
ihat  he  would  raise  up  the  Chaldeans,  who  should  march  through  the 
land.  The  prophet  then  inquires,  whether  there  was  to  be  no  end  to 
their  rapacity,  ver.  17;  and  waits  to  hear  what  God  will  answer. 

He  expected  to  be  "  reproved,"  or  argued  with,  by  the  people,  who 
found  it  ver)^  difficult  to  reconcile  present  appearances  with  divine 
prediction,  while  the  prophet  himself  was  not  a  little  perplexed  upon 
the  subject.  The  Lord  therefore  deigns  to  answer  him  by  a  "  vision," 
which  foretells  the  fall  of  the  Chaldean  empire.  He  is  ordered  to 
'^  write  "  it,  because  the  time  was  not  yet,  and  to  encourage  him  to 
4vait  with  patience. 

These  things,  though  addressed  to  the  church  at  a  particular  time, 
•are  nevertheless  of  common  use.    Let  us  therefore  proceed  to  notice, 

I.  The  truth  of  what  is  here  supposed,  namely,  that  the  promises 
of  God  are  generally  known  to  tarry  long,  before  they  are  fully  ac- 
complished. 

1.  The  earliest  and  the  greatest  of  all  the  promises,  that  of  the  Mes- 
siah, which  included  all  the  rest,  was  remarkable  for  this. 
Eve  probably  expected  to  see  the  promise  fulfilled,  but  if  she  did,  it 
was  a  great  mistake.  Little  more  is  said  of  the  Woman's  Seed  till 
the  time  of  JSToah,  which  was  about  sixteen  hundred  years  afterwards, 
and  then  the  world  was  drowned.  Besides,  the  promijse  was  but  ob- 
jscurely  hinted  at  in  Noah's  prophecy,  when  he  blessed  "  the  Lord 


SLOW  ACCOMPLISHMENT  OF  THE  PROMISES.  3S3 

God  of  Sheni."  After  this  we  hear  no  more  of  the  promise 

for  four  hundred  and  fifty  years,  when  it  was  renewed  to  Jlhraham, 
"  Tn  thee  and  in  thy  seed  shall  all  the  families  of  the  earth  be  blessed." 
Still  there  is  no  appearance  of  its  fulfilment.  Upwards  of 

eight  hundred  years  more  roll  on,  and  then  it  is  renewed  to  David, 
to  whom  additional  revelations  were  made  upon  the  subject;  but  still 
there  is  no  appearance  of  the  thing  itself.  From  thence  Christ 

became  the  enraptured  theme  of  prophecy,  and  to  him  gave  all  the 
prophets  witness-,  yet  after  this  Israel  is  led  away  captive,  and  even 
Judah,  in  whom  the  promise  was  to  be  fulfilled.  Six  or 

seven  hundred  years  more  pass  over,  and  at  last  the  Messiah  appears 
in  a  way  that  was  not  expected. 

2.  If  we  descend  to  particular  promises,  included  in  this  great  and 
leading  article,  we  shall  find  the  same  plan  pursued ;  and  all  along  the 
vision  has  seemed  to  tarry  until  its  final  accomplishment. 
It  was  promised  to  Abraham  that  he  should  have  a  son.  Eleven 
years  pass,  and  no  son  is  given;  but  the  promise  is  again  renewed, 
till  at  length  Abraham  was  tempted  to  say,  "  What  wilt  thou  give 
me?'*  Abraham,  however,  "  believed  the  promise,  and  it  was  count- 
ed to  him  for  righteousness;"  but  it  is  not  until  long  after  this  that  a 
son  is  given.  In  the  course  of  about  sixty  years  more,  Isaac 

had  a  family;  Jacob  and  Esau  were  born.  Esau  had  children,  but 
the  promises  are  not  to  him;  and  it  was  eighty  years  after  this,  that 
Jacob  had  any  children.  See  how  the  vision  tarries,  and  how  slowly 
the  promise  is  accomplished.  When  Jacob  had  a  famil}', 

here  is  Joseph  sold  into  Egypt,  and  a  cloud  overspreads  all  his  pros- 
pects. Jacob's  descendants  are  detained  as  slaves  in  Egypt  upwards, 
of  two  hundred  years;  and  when  brought  out,  they  must  wander  in 
the  wilderness  for  forty  years,  before  the  land  of  Canaan  is  given  them, 
though  it  had  been  promised  them  so  long  before.  Jacob  also  had 

a  particular  promise  that  the  Lord  would  be  with  him,  and  would 
"surely  do  him  good;"  and  truly  he  was  preserved,  and  had  a  large 
family  in  his  old  age,  but  he  had  little  comfort  in  them.  There  was  only 
one  that  seemed  to  fear  God,  and  on  him  his  heart  was  set:  but  lo,  he 
is  taken  away,  and  his  "hope  is  perished  from  the  Lord."  The  bloody 
garment  was  to  him  a  sign,  that  he  should  go  with  sorrow  to  the 
grave.  The  famine  that  prevailed  in  the  land,  the  mysterious  deten- 
tion of  Simeon  in  Egypt,  and  the  demand  for  Benjamin  to  go  down, 
were  sufficient  to  overwhelm  his  faith.  But  at  last  the  promise  is  ful- 
filled, though  it  involved  such  a  number  of  subordinate  events,  and 
required  so  long  a  time  for  its  accomplishment.  The  callivg 

of  the  gentiles  had  been  promised  from  the  days  of  Noah,  when  it 
was  foretold  that  God  would  persuade  Japheth  to  dwell  in  the  tents  of 
Shem,  and  later  prophets  spoke  more  fully  and  more  plainly  upon  the 
subject.  And  yet  for  many  centuries  this  promise  was  delayed, 
until  its  accomplishment  was  no  longer  expected,  and  there  required 
a  fresh  revelation  to  explain  and  to  confirm  the  promise.  Acts  xi.  4; 
Ephes.  iii.  5,  7. 


384  SLOW  ACCOMPLISHMENT   OF  THE  PROMISES. 

The  coming  of  the  latter-day  glory ^  is  also  matter  of  very  frequent 
promise.  Jesus  is  to  reign  from  sea  to  sea,  and  from  the  rivers  to  the 
ends  of  the  earth.  All  nations  are  to  call  him  blessed,  and  <'of  his 
government  and  peace  there  shall  be  no  end."  And  yet  nearly  two 
thousand  years  have  passed  away,  and  the  greater  part  of  the  world  is 
still  covered  with  heathenism,  and  the  grossest  superstition.  The  Jews 
still  remain  in  unbelief,  and  the  great  body  of  professing  Christians 
are  little  better  than  infidels.  The  second  coming  of  Christ 

was  said  to  be  very  "quickly,"  and  the  judge  to  be  standing  at  the 
door;  and  yet  ages  roll  on,  without  any  appearance  of  such  an  event 
The  general  promises  of  the  gospel,  made  to  believers,  are 
much  the  same.  Those  who  seek  the  Lord,  do  not  always  find  the 
promised  blessing  immediately.  God  has  also  engaged  to  answer 
prayer,  yet  he  does  it  not  as  we  expect,  but  in  his  own  way.  Some 
have  laboured  long  under  doubts  and  darkness,  and  others  have 
sunk  into  deep  distress.  "All  things,"  it  is  promised,  "shall  work 
together  for  good  to  them  that  love  God;"  but  it  is  not  always  seen 
to  be  so,  and  it  is  generally  long  before  such  a  result  is  produced. 

II.  Observe  the  wisdom  of  God  in  thus  suffering  the  vision  to  tarry, 
and  his  promise  to  be  fulfilled  by  slow  degrees. 

1.  It  is  fit  that  he  should  judge  of  the  time  for  bringing  his  pur- 
poses to  pass.  He  is  infinitely  wise,  and  views  things  in  all 
their  relations;  it  is  fit  therefore  that  the  times  and  seasons  should  be 
in  his  own  power.  The  coming  of  Christ,  though  delayed  for  four 
thousand  .years  after  the  giving  of  the  first  promise,  was  nevertheless 
in  "the  fulness  of  time,"  and  at  the  fittest  season. 

2.  The  fulfilment  of  the  promises  is  not  the  less  certain,  on  account 
of  the  seeming  delay.  "  It  will  surely  come,  and  will  not 
tarry,"  beyond  the  appointed  time.  "God  is  not  slack,  as  some  men 
count  slackness;"  the  thing  is  not  gone  by,  but  the  time  is  not 
arrived. 

3.  It  agrees  with  the  character  oi  a  great  and  ivlse  Being,  that  his 
designs  should  be  so  comprehensive  as  to  require  time  to  bring  them 
to  pass.  We  form  little  plans  like  ourselves,  some  longer  than 
others;  and  those  that  require  the  greatest  length  of  time  for  their 
maturity,  are  generally  of  the  greatest  magnitude.  The  building  of  a 
palace  or  a  city,  is  a  work  that  could  not  be  effected  in  a  day. 

4.  This  system  is  peculiary  adapted  to  try  mankind,  both  good 
and  bad.  Unbelievers  will  be  like  Jehoram,  who  said,  "Why  should 
we  wait  for  the  Lord  any  longer."  Or  like  the  wicked  and  slothful 
servant,  "My  Lord  delayeth  his  coming;"  or  the  scoffers  in  the  last 
day,  who  ask,  "Where  is  the  promise  of  his  coming?"  Good  men 
will  find  occasion  for  the  exercise  of  faith,  like  Abraham  in  offering 
up  his  son;  "in  hope,  believing  against  hope,"  and  against  present 
appearances.  Thus  under  the  long  and  dark  reign  of  antichrist,  while 
the  suffering  church  is  looking  and  waiting  for  deliverance,  it  shall  be 
said,  "Here  is  the  patience  and  the  faith  of  the  saints." 


MAN  THE  OBJECT  OF  DIVINE  REGARD. 


Improvement. 


38^ 


There  are  many  promises  which  we  expect  to  see  fulfilled;  some  to 
the  church  of  God,  and  some  to  individual  believers:  let  us  therefore 
guard  against  the  following  things:-^ — 

(1.)  Beware  of  unbelief.  This  is  a  sin  that  easily  besets  us;  but 
let  us  not  indulge  impatience,  nor  say  in  our  hearts,  "The  Lord  hath 
forsaken  me,  and  my  Lord  hath  forgotten  me." 

(2.)  Beware  we  do  not  lose  sight  of  the  promises.  We  may  not 
totally  disbelieve  them,  and  yet  live  as  though  we  did,  and  as  though 
we  did  not  expect  their  fulfilment.  This  is  a  species  of  practical  un- 
belief, not  corresponding  with  an  unshaken  trust  and  confidence  in 
God. 

(3.)  Beware  oi  impatience,  while  the  promise  is  suspended.  "Let 
patience  have  its  perfect  work,"  and  let  faith  be  content  to  wait  the 
'Lord^s  time;  for  "they  shall  not  be  ashamed  that  wait  for  him." 


MAN  THE  OBJECT  OF  DIVINE  REGARD. 

When  I  consider  thy  heavens,  the  work  of  thy  fingers,  the  moon  and  the  stars  which 
*  thou  hast  ordained ;  what  is  man,  that  thou  art  mindful  of  him;  and  the  son  of  man, 
that  thou  visitest  him? — Psalm  viii.  3,  4. 

This  psalm  appears  to  have  been  composed  in  the  evening  of  the 
day,  when  the  writer  was  viewing  the  starry  heavens,  and  this  may 
be  the  reason  why  no  mention  was  made  of  the  orb  of  day.  Its  object 
is  to  celebrate  the  glory  of  God  as  the  Creator  of  all  things.  The 
idolatrous  world  were  worshipping  these  heavens,  but  David  views 
them  all  as  God's  own,  and  draws  from  hence  a  conclusion,  that  his 
condescending  goodness  to  man  is  unspeakable. 

I.  Consider  the  fact,  that  God  is  "mindful  of  man,''  and  "visits 
him." 

The  former  of  these  expressions  denotes  the  love  he  bears  to  man, 
and  the  latter  the  manifestation  of  that  love. 

1.  If  we  consider  man  in  \us  primitive  state,  the  divine  regard  to- 
wards him  is  sufficiently  evident,  particularly  in  three  instances — 
(1.)  In  subjecting  to  his  authority  the  whole  of  the  lower  creation, 
and  rendering  the  higher  parts  of  creation  subservient  to  his  interest, 
ver.  6 — 8. — (2.)  In  the  sacred  communion  to  which  he  was  admitted 
by  his  Creator,  in  the  cool  of  the  day.  Gen.  iii.  8.  This  was  being 
"mindful"  of  him,  and  "visiting"  him^ — (3.)  The  earth  itself  is  repre- 
sented as  an  object  of  eternal  joy  for  man's  sake,  and  as  the  place  of  his 
intended  residence.  Prov.  viii.  29 — 31.  In  creating  the  whole  of  the 
visible  universe,  man  is  the  immediate  object  of  his  regard,  and  proba- 
bly creation  itself  would  have  had  no  existence  but  for  him. 

2.  If  we  consider  man  in  his  fallen  state,  the  expressions  of  divine 
regard  are  no  less  wonderful.     Yea,  God  has,  if  possible,  been  raor« 

VOL.  11. — 49 


386  MAN  THE  OBJECT  OF  DIVINE  REGARD. 

"mindful"  of  man  since  the  fall  than  before,  and  has  "visited  "  him 
with  still  greater  mercy;  though  certainly,  not  on  that  account.  His 
infinite  regards  are  seen — (1.)  In  the  gift  of  his  Son,  who  became 
incarnate,  suffered  in  our  stead,  and  died  for  our  sins.  His  assuming 
our  nature,  and  taking  it  into  union  with  his  own,  conferred  a  higher 
dignity  on  man  than  any  other  event  since  the  beginning  of  the  world. 
In  the  person  of  Christ  the  dominion  of  the  manhood  extends  over  the 
whole  creation,  visible  and  invisible,  whether  they  be  thrones,  or 
principalities,  or  powers.  Col.  i.  16 — 18;  Heb.  ii.  6 — 9.  Here  indeed 
God  may  be  said  to  have  "visited"  us,  and  "  dwelt  among  us, full  of 
grace  and  truth."  And  in  giving  his  Son  to  die  for  us,  he  has  afforded 
an  overwhelming  proof  of  his  regard:  "herein  indeed  is  love."  1  John 
iv.  10. — (2.)  Another  evidence  of  it  is,  his  sending  us  the  gospel, 
God  was  mindful  of  Abraham's  posterity,  and  almost  confined  his 
visits  to  them;  but  of  late  he  has  also  visited  the  gentiles,  to  take  out 
of  them  a  people  for  his  name.  Acts  xv.  14.  Of  this  distinguishing 
mercy  we  have  enjoyed  a  large  share,  accompanied  with  invitations 
and  promises. — (3.)  In  the  gift  of  his  Holy  Spirityhe,  has  shown  the 
greatness  of  his  regard.  God  has  not  only  visited  us,  but  in  this  way 
taken  up  his  abode,  and  dwelt  with  man  upon  the  earth.  *'Yea,  he 
overlooks  heaven  and  earth,  to  visit  and  take  up  his  abode  with  the 
humble  and  the  contrite."  Isai.  Ixvi.  1,  2. — (4.)  The  gift  of  eternal 
life  to  all  that  believe  in  Jesus,  is  another  strong  expression  of  his 
kind  regards  to  man.  John  iii.  16. 

II.  Observe  the  condescending  kindness  of  the  Lord  in  all  this. 

The  devout  psalmist  is  deeply  affected  with  it,  and  humbly  exclaims, 
"Lord,  what  is  man,  that  Thou  art  mindful  of  him!" 

1.  If  we  consider  the  infinite  dignity  and  glory  of  God,  we  may 
be  astonished  that  he  should  be  mindful  of  us.  The  heavens,  with  all 
their  starry  hosts,  are  only  the  work  of  his  "  fingers:"  what  then  must 
be  his  outstretched  arm !  These  are  not  the  displays;  but  rather  "  the 
hidings  of  his  power."  Hab.  iii.  4 — 11. 

2.  His  condescension  will  appear,  if  we  consider  the  insignificance 
and  frailty  of  man,  made  of  the  dust  of  the  ground,  and  returning  to 
his  original  nothingness.  It  is  not  common  for  those  of  the  human 
species  to  be  mindful  of  worms  and  insects,  or  to  bear  them  any  re- 
gard; yet  "the  Lord  thinketh  upon  us."  Isai.  xl.  15 — 17. 

3.  The  sinfulness  of  man,  as  well  as  his  original  meanness,  makes 
the  loving-kindness  of  God  still  more  wonderful.  Man  is  now  de- 
graded from  his  original  dignity,  even  below  the  brute  creation;  "  yea, 
he  has  debased  himself  even  unto  hell."  Isai.  i.  3;  Ivii.  9. 

Improvement. 

(1.)  If  God  be  thus  mindful  of  man,  it  is  fit  that  we  should  be  mind- 
ful of  Him  in  return.  How  provoking  is  ingratitude,  and  the  want 
of  love,  amidst  such  a  profusion  of  mercies,  and  such  unspeakable 
condescension ! 


387 


(2.)  If  God  visits  us,  it  is  important  for  us  to  know  the  time  of  our 
visitation,  whether  as  individuals  or  in  a  social  capacity;  or  it  wiU 
lead  to  the  most  awful  consequences.  Luke  xix.  42 — 44. 


CERTAIN  SUCCESS  OF  CHRIST'S  UNDERTAKING. 

And  the  pleasure  of  the  Lord  shall  prosper  in  his  hand. — Isaiah  liii.  10. 

In  no  part  of  the  prophetic  writings  are  the  humiliation  and  suffer- 
ings of  Christ  detailed  with  such  affecting  minuteness  as  in  this  chap- 
ter, and  inveterate  indeed  must  have  been  the  blindness  and  unbelief 
of  the  Jews,  not  to  perceive  and  admit  the  force  of  such  overwhelming 
evidence.  The  same  prophecy,  however,  foretold  that  the  report 
would  not  be  believed,  and  that  when  the  Saviour  should  appear  he 
would  be  "rejected  and  despised  of  men."  Nevertheless  "he  shall 
see  his  seed,  he  shall  prolong  his  days,  and  the  pleasure  of  the  Lord 
shall  prosper  in  his  hand." 

I,  Offer  a  few  explanatory  remarks  on  the  terms  of  the  text. 

1.  By  "the  pleasure  of  the  Lord"  we  are  to  understand,  his  pur- 
poses concerning  the  cause  of  Christ.  It  was  an  important 
part  of  his  good  pleasure,  that  sinners  should  be  redeemed  by  the 
blood  of  Christ,  and  this  he  delighted  to  accomplish.  Psal.  xl.  6 — 8. 
But  this  part  of  the  will  of  God  is  supposed  in  the  text  to  be  already 
effected,  and  that  another  part  is^immediately  to  follow,  relating  to 
the  progress  of  Christ's  kingdom. 

2.  The  success  of  Christ's  undertaking,  in  the  universal  spread  of 
the  gospel,  is  called  the  pleasure  of  the  Lord,  because  it  is  an  object 
of  his  eternal  purpose,  and  the  end  he  had  in  view  in  the  creation  of 
the  world.  Col.  i.  16.  It  is  true,  indeed,  the  accomplishment 
of  God's  design  is  said  to  be  his  pleasure,  even  when  it  relates  to  the 
punishment  of  his  enemies;  for  "  he  will  do  his  pleasure  on  Babylon:, 
and  his  arm  shall  be  on  the  Chaldeans;"  but  that  in  which  he  takes 
peculiar  delight  is  the  enlargement  of  Christ's  kingdom.  God  takes 
pleasure  in  all  his  works,  but  more  in  the  work  of  redemption  than 
any  other,  and  more  still  in  rewarding  the  obedience  and  sufferings 
of  his  well-beloved  Son,  than  in  putting  him  to  grief.  John  x.  17; 
Phil.  ii.  9. 

3.  The  great  work  of  subduing  the  world  is  here  placed  in  the 
hand  of  Christ.  The  work  of  redeeming  sinners  was  com- 
mitted to  him,  and  he  succeeded  in  that;  and  now  the  work  of  sub- 
duing the  nations  to  the  obedience  of  faith,  is  put  into  his  hand. 
"  He  is  head  over  all  things  to  the  church,  and  all  shall  be  made  sub- 
servient to  his  will.*'  "All  power  in  heaven  and  earth  is  given 
unto  him,  and  he  is  sending  forth  his  armies,  that  he  may  rule  in  the 
midst  of  his  enemies,  and  triumph  over  all  the  earth."  Psal.  xlv.  3, 
4;  ex.  1 — 3. 


386 

4.  It  is  here  foretold  that  the  work  of  Christ  shall  certainly  suc- 
ceed, and  the  pleasure  of  the  Lord  "  shall  prosper  in  his  hand." 
if  placed  in  other  hands  it  would  have  failed,  but  with  him  it  must 
prosper.  Adam  was  constituted  the  federal  head  of  his  posterity,  but 
he  failed  in  the  undertaking,  and  all  were  ruined.  Moses  was  charged 
with  the  redemption  gf  Israel,  but  he  failed  of  bringing  theni  into  the 
promised  kndi;  and  as  to  the  eternal  salvation  of  any  of  them,  it  was 
effected  onjy  hy  the  death  of  Christ,  and  not  by  the  law  of  Moses. 
4-11  others  have  failed  and  been  discouraged,  but  "he  shall  set  his 
judgment  in  the  earth,  and  the  isles  shall  wait  for  his  law."  Thpusands 
among  the  Jews,  and  tens  of  thousands  among.the  gentiles,  have  sub- 
mitted to  his  authority;  and  he  shall  still  go  on  and  prosper,  "  till  the 
whole  earth  be  filled  with  his  glory." 

n.  Consider  the  reasons  why  the  pleasure  of  the  Lord  should 
-prosper  in  the  hand  of  Christ. 

Two  things  are  generally  necessary  to  the  success  of  any  great  un- 
;dertaking;  one  is,  personal  fitness  or  qualification,  and  the  other,  the 
means  of  accomplishing  the  design. 

1.  Christ  possesses,  in  an  eminent  degree,  the  qualifications  neces^ 
sary  to  the  work  he  has  undertaken.  Great  and  unconquerable 
zeal  is  required,  where  the  work  is  arduous  and  attended  with  great 
difficulty,  and  nothing  can  be  done  without  it.  If  a  man,  from  mere 
worldly  motives,  engages  in  the  work  of  the  ministry,  he  will  not  be 
Jikely  to  succeed;  his  efforts  and  his  zeal  are  totally  inadequate  to  so 
important  an  undertjsiking.  But  Christ's  heart  was  wholly  set  upon 
what  he  undertook,  and  his  zeal  shall  bring  it  to  pass.     Isai.  Ixiii.  4. 

Wisdom  also  is  required.  A  good  intention,  accompanied 
with  ardent  exertions,  is  not  sufficient;  wisdom  and  understanding  are 
necessary  to  conduct  things  to  a  proper  issue;  and  these  qualifications 
are  possessed  in  an  eminent  degree  by  the  blessed  Saviour.  Isai.  iii.  13, 

Faithfulness  a,lso  to  his  engagements  was  eminently  verified 
in  him.  Isai.  xi.  5;  Heb.  iii.  2. 

2.  Christ  possesses  all  the  necessary  means  for  carrying  on  his  own 
cause  in  the  world.  In  consequence  of  his  death,  the  Holy  Spirit 
is  given,  to  convince  the  world  of  sin,  and  to  give  success  to  a  preached 
gospel.  Christ  is  "able  also  to  save  to  the  uttermost  them  that 
come  unto  God  by  him,"  and  that  in  consequence  of  his  intercession 
before  the  throne.  He  can  "keep  us  from  falling,  and  present  us 
foultless  before  the  presence  of  his  glory  with  exceeding  joy. ^^ 

All  the  arrangements  of  providence  are  in  his  hands;  the  fate  of  king- 
,doms  and  of  empires,  and  whatever  is  necessary  to  the  prosperity  of 
Jiis  own  most  righteous  cause,  are  entirely  at  his  command. 

Let  us  reflect,  (1.)  That  as  God  has  intrusted  his  own  glory  in  the 
hands  of  Christ,  it  becomes  us  to  commit  our  all  to  him,  that  he  rnay 
^ave  us  in  the  great  day.  (2.)  That  those  who  labour  with  Christ  in  his 
pause  have  reason  lo  take  encouragement,  for  it  is  in  his  hands,  and 
jnust  finally  prevail. 


4S0D  THE  REFUGE  OF  HIS  SAINTS.  3«9 

GOD  THE  REFUGE  OF  HIS  SAINTS. 

The  name  of  the  Lord  is  a  strong  tower:  the  righteous  runneth  into  it,  and  is  safe. — 

Proverbs  xviii.  10. 

Names  were  originally  given  to  express  character,  as  well  as  to  dis- 
tinguish one  individual  from  another;  and  as  human  beings  are  rarely 
known  to  excel  in  more  than  one  attribute,  one  name  is  generally 
found  to  be  sufficient.  But  as  the  Supreme  Being  is  possessed  of 
every  possible  excellence,  various  names  are  required  to  express  hi^ 
character,  and  the  regard  he  bears  towards  his  people. 

By  "  the  name  of  the  Lord  "  in  the  text  is  not  meant  any  one  par^- 
ticular  excellence,  in  distinction  from  another,  but  his  whole  charac- 
ter, by  which  he  has  made  himself  known  to  us.  To  man  in  inno- 
cence he  was  known  as  the  Creator;  to  man  since  the  fall  as  a  Re- 
deemer through  Christ  Jesus;  and  it  is  under  this  latter  character  that 
his  name  is  presented  to  us  in  the  text.  Thus  also  his  glorious  name 
was  proclaimed  to  Moses.  Exod.  xxxiv.  5 — 7. 

The  name  of  the  Lord  is  said  to  be  "  a  strong  tower."  In  a  time  of 
danger,  on  the  defeat  of  an  army,  or  the  invasion  of  a  country,  persons 
are  driven  hither  and  thither  to  seek  for  safety;  and  in  allusion  to  this, 
the  name  of  the  Lord  is  set  before  us  as  a  refuge.  It  is  sometimes  com- 
pared to  a  high  tower,  out  of  the  reach  of  enemies;  and  here  to  a 
strong  tower,  bidding  defiance  to  every  assault. 

That  we  may  enter  into  the  subject  with  some  advantage,  let  us  take 
abrief  review  of  some  of  those  Gircumstanceg  in  which  we  stand  in 
need  of  a  refuge. 

I.  Can  we  not  remember  our  situation  when  first  awakened  to  see 
and  realize  our  exposedness  to  the  wrath  of  God,  and  how  welcome 
the  name  of  the  Lord  then  was  to  us. 

AH  men  are  exposed  to  the  wrath  of  God  as  sinners,  and  are  under 
the  curse;  but  all  do  not  believe  or  consider  their  danger;  and  so  when 
that  wrath  shall  come,  like  the  inhabitants  of  the  old  world  or  of  So- 
dom, they  will  be  running  hither  and  thither  for  safety,  and  will  find 
no  place  of  refuge.     Oh  then  to  have  an  ark,  a  little  Zoar  to  flee  to! 

Some  who  are  awakened  to  a  sense  of  danger,  have  fled  to  some 
false,  refuge  that  will  not  defend  them,  and  have  there  reposed  their 
confidence,  and  will  probably  continue  to  do  sO,  till  the  overflowing 
scourge  shall  pass  over  and  sweep  it  away.  These  false  refuges 

are,  some  stirring  of  religious  feeling,  some  alarm  of  conscience,  some 
sorrow  for  sin,  accompanied  with  hopes  and  promises  of  future  amend- 
ment. A  sinner,  in  such  circumstances,  is  exposed  to  great  danger, 
and  likely  to  rest  in  something  short  of  Christ. 

Even  those  who  have  been  truly  brought  to  repentance,  "the  right- 
eous" themselves,  have  been  known  to  run  for  a  time  to  some  false 
refuge.  Christ  is  the  last  resort  of  a  perishing  sinner,  though  he  only 
can  deliver  us  from  "  the  wrath  to  come."  Can  we  not  remem-r 

ber  when  we  had  no  help  in  ourselves,  and  no  hope;  when  as  guilty, 


390  GOD  THE  REFUGE  OF  HIS  SAINTS. 

ruined  and  undone,  we  had  no  refuge  but  the  mere  mercy  of  God, 
revealed  to  us  through  a  Mediator?  This  was  the  refuge  of  the  pub- 
lican, of  the  three  thousand  under  Peter's  sermon,  of  the  Philippian 
jailer,  and  of  every  one  that  is  brought  to  true  repentance. 

11.  There  are  circumstances  in  life,  in  which  persons  are  reduced 
to  the  utmost  extremity,  and  at  such  a  season  "the  name  of  the  Lord 
is  a  refuge  to  his  people." 

Nations  are  subject  to  wars  and  tumults,  and  great  calamities;  and  at 
such  times  how  precious  is  the  name  of  the  Lord  to  the  righteous  that 
are  among  them !  Instances  of  this  are  recorded  in  the  history  of  Asa 
and  Hezekiah,  kingsof  Judah,  when  the  Ethiopians  and  the  Assyrians 
invaded  the  land,  and  even  when  they  were  ready  to  be  swallowed  up 
of  their  enemies.  2  Chron.  xiv.  11;  xx.  12.  How  great  the  difference 
also  between  Jeremiah  the  prophet  who  had  a  refuge  to  flee  to,  and 
king  Zedekiah  who  had  none,  in  the  day  of  Judah's  calamity!  The 
one  was  calm  and  tranquil,  amidst  the  horrors  of  the  siege,  the  other 
was  utterly  consumed  with  terrors.  Jer.  xvii.  17;  xl.  1 — 6;  Hi.  8 — 11. 

In  private  calamities,  as  well  as  in  those  of  a  more  public  nature, 
persons  are  often  reduced  to  great  extremity.  We  are  liable  to 
heavy  losses  and  disappointments,  to  sickness,  poverty,  and  distress. 
Under  all  these,  various  refuges  have  been  devised;  some  have  sought 
to  drown  their  sorrows  in  worldly  pleasure,  others  in  worldly  pur- 
suits; some  have  sunk  into  despair,  and  others  have  committed  sui- 
cide. But  the  righteous  have  made  "  the  name  of  the  Lord 
their  refuge  and  their  hiding-place;"  they  have  confided  in  the  truth 
and  faithfulness  of  God,  and  found  comfort  and  support.  They  may 
be  "troubled  on  every  side,  yet  not  distressed;  cast  down,  but  not 
destroyed." 

HI.  There  are  seasons  when  our  souls  are  brought  into  darkness 
and  distress,  under  a  sense  of  fresh-contracted  guilt,  and  when  we  can 
find  no  refuge  upon  earth;  yet  even  then  is  the  name  of  the  Lord  a 
strong  tower,  to  which  we  may  flee  and  be  safe. 

Saul  and  David  both  sinned;  the  one  had  a  refuge,  the  other  none; 
and  we  know  the  consequence.  Both  of  them  had  great  troubles, 
but  they  were  not  alike  supported  under  them.  Balaam  and  Jonah 
were  both  disobedient;  the  one  sunk  into  despair,  the  other  would 
look  again  towards  the  holy  temple.  Judas  and  Peter  both  sinned 
against  the  Lord;  the  one  went  out  and  hanged  himself,  the  other 
went  out  and  wept  bitterly.  Such  is  the  difference  in  having  or  not 
having  a  refuge,  amidst  the  terrors  of  a  guilty  conscience.  And  what 
^n  unspeakable  mercy  to  be  permitted  to  take  refuge  in  God  when 
we  have  sinned  against  him,  and  when  there  is  no  rest  or  peace  to  be 
found  for  our  souls  any  where  else! 

IV.  There  is  a  period  approaching  when  we  must  all  be  driven 
from  our  present  abode,  and  shall  need  a  place  of  refuge,  even  at  the 
solemn  hour  of  death. 


SUPERIOR  IMPORTANCE  OF  RELIGIOUS  ENGAGEMENTS.  391 

When  death  comes  at  unawares,  what  distress  attends  it !  The 
affrighted  soul  of  a  sinner  on  a  dying  bed  is  pursued  by  the  last  ene- 
my through  every  lane  of  life ;  he  now  finds  tliat  he  must  be  taken, 
must  go,  and  enter  into  a  world  unknown.  Oh  then  for  the  eter- 
nal God  to  be  our  refuge,  and  to  find  underneath  us  the  everlasting 
arms ! 

V.  There  is  a  period  coming  when  the  world  shall  all  be  in  alarm, 
and  we  shall  need  a  refuge  from  the  devouring  fire. 

"The  Lord  himself  shall  descend  from  heaven  with  a  shout,  with 
the  voice  of  the  arch-angel,"  which  shall  shake  the  caverns  of  the 
dead;  and  when  the  heavens  shall  begin  to  "pass  away  with  a  great 
noise,  and  the  elements  melt  with  fervent  heat;"  what  terror  and 
consternation  will  be  spread  abroad !  What  multitudes  will  be 
"calling  upon  the  rocks  and  mountains  to  hide  them  from  the  face  of 
him  that  sitteth  upon  the  throne,  and  from  the  wrath  of  the  Lamb!" 
Oh  then  to  find  "  the  name  of  the  Lord  to  be  a  strong  tower,  to  which 
the  righteous  may  run  and  be  safe !" 


SUPERIOR  IMPORTANCE  OF  RELIGIOUS  ENGAGE- 
MENTS. 

1  am  doing  a  great  work,  so  that  I  cannot  come  down. — Nehemiah  vi.  3. 

Nehemiah  was  truly  engaged  in  a  great  work,  and  was  chiefly 
employed  in  effecting  the  reformation  of  Israel,  after  their  return 
from  Babylon.  Such  also  \yas  his  magnanimity,  that  he  could  not 
be  content  to  live  in  a  court,  while  Jerusalem  lay  waste.  He  comes 
to  the  holy  city  with  the  returning  captives,  and  begins  to  rebuild  its 
walls  with  ail  his  might.  The  greatness  of  the  work,  however,  did 
not  consist  merely  in  rebuilding  the  walls,  but  in  the  important  ends 
to  be  answered  by  it;  it  was  the  city  of  the  living  God,  and  the  seat 
of  public  worship.  Yet  no  sooner  had  he  commenced  the  under- 
taking, than  he  meets  with  opposition.  Some  of  the  neighbouring 
heathen  tried  to  put  him  in  fear;  they  also  allured  him,  in  the  hope 
of  diverting  him  from  his  purpose;  but  to  all  these  he  answered  a& 
in  the  text. 

The  conduct  of  Nehemiah  on  this  occasion  is  worthy  of  example,, 
and  in  this  view  we  may  apply  it  to  ourselves. 

I.  Consider  the  Christian  as  engaged  in  a  great  and  arduous  work. 

Though  it  is  not  in  every  respect  like  that  of  Nehemiah,  it  bears 
some  relation  to  it.  There  are  many  great  undertakings  in  the  world, 
and  many  works  of  art  which  men  call  great;  but  they  dwindle  into 
insignificance,  when  compared  with  the  work  in  which  Christians 
are  engaged.  The  cause  of  God  in  the  world  is  of  unspeakable  im- 
portance, and  the  soul  of  man  is  of  more  consequence  than  the  whole 
material  creation. 


392  SUPERIOR  IMPORTANCE  OF  RELIGIOUS  ENGAGEMENTS. 

More  particularly— 

1.  Every  Christian  is  represented  as  engaged  in  a  race,  as  running 
for  an  immortal  prize,  and  this  is  an  arduous  undertaking. 

It  is  no  great  thing  indeed  to  enter  upon  the  race;  many  do  that  who 
never  win  the  prize.  It  is  ea^y  to  set  out  in  the  ways  of  God,  and 
to  go  on  till  we  meet  vvith  some  difficulty  or  some  temptation:  but 
it  is  a  great  matter  "  so  to  run  as  to  obtain,''  and  to  "  endure  to  the 
end."  This  requires  no  ordinary  degree  of  zeal  and  fidelity.  1  Cor. 
ix.  24—27. 

2.  Christians  are  engaged  in  an  arduous  contest  with  all  the  powers 
of  darkness,  and  wrestle  not  merely  with  flesh  and  blood.  It 
requires  but  little  courage  to  begin  the  contest;  many  do  that  who  are 
overcome  at  last.  Many  put  on  the  harness  who  do  not  put  it  off 
with  honour,  and  endure  for  a  time  only,  till  overcome  by  some  great 
temptation.  .  But  "  to  fight  the  good  fight  of  faith,  and  to  lay  hold  on 
eternal  life,"  is  indeed  an  enterprise.  Here  no  success  can  be  ex- 
pected, unless  we  are  "  made  strong  in  the  Lord,  and  in  the  power  of 
his  might."  Oh  to  be  "faithful  unto  death,"  to  "finish  our  course 
with  joy,"  and  to  be  "more  than  conquerors  through  him  that  loved 
us."  Ephes.  vi.  10—13. 

3.  They  are  engaged  in  the  work  of  saving  others,  as  well  as  in  seek- 
ing their  own  salvation.  Real  Christians  do  not  wish  to  go 
to  heaven  alone;  seeking  the  good  of  others  is  of  the  essence  of  true 
religion.  No  man  is  converted  for  his  own  sake,  but  that  he  may 
bring  others  to  the  knowledge  of  the  truth;  and  when  the  Lord 
blesses  his  people,  it  is  that  they  may  become  a  blessing.  Luke  viii. 
39.  And  what  are  all  the  works  of  men,  compared  with  the  salvation 
of  an  immortal  soul,  and  seeking  the  everlasting  welfare  of  those 
about  us  ? 

4.  The  proper  emploj^ment  of  a  Christian  is  the  spread  of  the  gos- 
pel, and  carrying  on  the  cause  of  God  in  the  world.  This  is 
the  work  in  which  the  prophets  and  apostles  were  engaged,  in  which 
Christ  himself  was  engaged,  and  for  the  accomplishment  of  which 
the  whole  system  of  providence  is  directed.  The  work  committed 
to  Moses  and  Aaron  was  but  a  faint  emblem  of  this,  and  the  work  in 
which  Nehemiah  and  Ezra  were  engaged  was  all  preparatory  to  it 
The  labours  of  the  apostles  and  early  Christians  were  all  employed 
in  laying  the  foundation;  it  was  for  us  to  raise  the  superstructure,  and 
to  "  bring  forth  the  top-stone  with  shoutings,  Grace,  grace  unto  it." 

II.  The  work  in  which  we  are  engaged  is  sure  to  meet  with  oppo- 
sition, and  it  becomes  us  not  to  be  diverted  from  it,  but  to  say  with 
Nehemiah,  "I  am  doing  a  great  work, and  cannot  come  down." 

God's  work  must  be  first  and  chiefly  regarded;  it  must  be  our  su- 
preme end,  and  all  others  subordinated  to  it.  Many  are  convinced 
that  the  concerns  of  the  soul  are  of  the  greatest  importance;  they 
know  that  they  must  be  converted,  must  be  born  again,  must  be 
brought  to  repentance,  or  perish  everlastingly;  and  they  fully  intend 


SUPERIOR  importance:  of  religious  engagements.        393 

to  seek  the  Lord,  but  at  present  it  is  not  convenient,  for  something 
hinders.  Thus  it  is  with  many  a  thoughtless  youth,  who  sees  and 
feels  his  danger;  and  with  many  a  busy  tradesman,  who  would  attend 
to  the  concerns  of  his  soul,  but  urgent  worldly  calls  prevent.  Thus, 
alas !  it  is  too  frequently  with  the  real  Christian,  when  tempted  to 
the  neglect  of  duty.  But  how  much  better  is  the  answer  of  Nehe- 
miah  to  all  such  impediments!  "1  am  doing  a  great  work,  and  can- 
not come  down." 

1.  In  particular.  Christians  are  engaged  in  seeking  the  Lord,  in 
waiting  upon  him  in  secret;  and  when  they  would  draw  near  at  the 
appointed  season,  something  in  the  family,  or  in  a  way  of  business 
intervenes,  and  the  work  of  God  is  suspended.  But  all  these  things 
should  be  regarded  as  an  effort  of  the  enemy  to  draw  us  aside  from 
the  path  of  duty,  and  cause  the  work  of  God  to  cease.  Let  us  rather 
say  with  Abraham,  "Tarry  ye  here,  while  I  go  yonder  to  worship;" 
or  answer  like  Nehemiah  in  the  text. 

2.  Christians  are  employed  in  relieving  the  distressed,  and  in  con- 
tributing to  the  support  of  the  cause  of  God :  but  when  they  think  of 
doing  these  things,  some  temptation  is  apt  to  present  itself  in  order  to 
prevent.  We  can  do  but  little  good  without  some  self-denial,  and  if 
not  prepared  for  this,  the  work  of  God  must  cease. 

3.  While  engaged  in  doing  good,  we  are  exposed  to  injuries  from 
men,  as  Ezra  and  Nehemiah  were.  There  will  always  be  some  To- 
biah  or  Sanballat,  who  will  seek  to  hinder  the  work  of  God,  but  it 
behooves  us  to  regard  them  not.  When  Whitfield  was  persecuted 
and  abused  for  preaching  in  a  seaport  town,  previous  to  his  departure 
for  Georgia,  he  was  advised  by  his  friends  to  stop  and  prosecute  the 
offenders ;  but  he  replied  that  he  had  no  time  for  such  an  undertaking, 
he  must  be  about  his  Master's  business. 

4.  The  enjoyments  of  life  too  often  call  off  our  attention,  or  unfit  us 
for  religious  duties.  Of  these  we  must  beware;  and  if  truly  engaged 
for  God,  we  shall  have  no  time  to  lose  in  mere  worldly  amusements, 
but  shall  find  enough  in  religion  to  engage  all  our  time  and  all  our 
thoughts.  The  work  of  God  is  great  and  large,  and  demands  all  our 
energies^  and  all  our  strength. 

Improvement. 

(I.)  Let  Christians  be  careful  to  guard  against  a  light  and  trifling 
spirit,  as  totally  incompatible  with  the  solemn  duties  of  Christianity, 
and  the  right  improvement  of  time. 

(2.)  Let  the  thoughtless  sinner  well  consider  the  consequence  of 
continuing  to  neglect  the  great  concerns  of  his  soul.  How  ready 
will  such  be  another  day  to  curse  the  vanities  which  led  them  to  ruin 
and  perdition !  "  Seek  the  Lord  while  he  may  be  found,  and  call 
upon  him  while  he  is  near.'' 

VOL.  II. — 50 


(     394     ) 
SINNERS  INVITED  TO  CHRIST. 

Incline  your  ear,  and  come  unto  me :  hear,  and  your  soul  shall  live :  and  1  will  make 
an  everlasting  covenant  vs^ith  you,  even  the  sure  mercies  of  David. — Isaiah  Iv.  3. 

The  great  concern  of  a  faithful  minister  ought  to  be,  to  save  him- 
self and  them  that  hear  him.  It  is  not  enough  to  attend  upon  the 
word,  and  listen  to  the  preacher;  we  rnust  hearken  to  the  Lord, 
speaking  by  him ;  and  so  "  hear,  that  our  souls  may  live/' 

In  the  text  we  are  presented  with  an  invitation  that  demands  our 
most  serious  regard.  Our  Lord  himself,  in  the  course  of  his  minis- 
try, dealt  much  in  the  language  of  invitation,  and  laboured  to  win 
souls  by  the  most  kind  and  tender  promises.  Matt.  xi.  29;  John  vi. 
37;  vii.  37.  And  here  the  divine  Father  is  inviting  us  to  seek  him, 
and  to  hearken  to  his  voice.  The  words  of  the  text  are  full  of  pity 
and  compassion,  and  of  tender  mercy. 

I.  Explain  the  difierent  parts  of  the  invitation. 

1.  It  here  supposes  that  sinners  are  in  a  dying  or  perishing  con- 
dition; and  therefore  they  are  invited  to  hear,  that  they  may  "live.'' 
The  death  to  which  we  are  exposed  is  not  merely  corporeal,  but 
spiritual  and  eternal;  and  the  death  of  the  soul,  the  second  death,  is 
not  the  extinction  of  being,  but  an  eternal  separation  from  God.  2 
Thess.  i.  9. 

2.  It  is  implied,  that  a  way  to  eternal  life  for  perishing  sinners  is 
opened  and  proclaimed  to  us  in  the  word  of  God;  or  we  should  not 
be  called  upon  to  hear  and  live.  Life  and  immortality  are  brought  to 
light  especially  by  the  gospel,  which  is  eminently  a  revelation  of 
mercy.  Christ  is  the  way  to  God,  we  have  life  only  through  his 
name,  and  "there  is  no  other  way  in  which  we  can  be  saved."  John 
xiv.  7;  Acts  iv.  12. 

3.  "Inclining  the  ear  to  hear,"  is  something  more  than  paying 
mere  external  attention  to  the  word;  it  includes  as  much  as  believing 
and  obeying  the  gospel.  It  is  opposed  to  inattention,  and  aversion  to 
the  truth,  such  as  the  Jews  of  old  discovered  towards  the  ministry  of 
the  prophets,  and  that  of  our  Lord  himself.  Jer.  xvii.  23 ;  John  viii.  43. 

4.  The  promise  of  "an  everlasting  covenant,"  is  as  much  as  en- 
gaging to  be  our  God,  and  that  we  should  be  his  people.  The  very 
proposal  of  making  a  covenant,  is  always  the  token  of  friendship  and 
alliance.  It  was  thus  with  Isaac  and  Abimelech,  with  Jacob  and 
Laban.  Gen.  xxvi.  28;  xxxi.  34.  An  "everlasting"  covenant  is  one 
that  shall  never  be  broken.     Oh  what  a  promise  is  this! 

5.  The  kind  of  covenant  which  God  will  make  with  those  who 
hearken  to  his  word,  and  obey  his  voice,  is  compared  with  that  made 
with  David.  The  promises  contained  in  it  shall  be  the  same;  and 
like  that,  it  shall  be  "ordered  in  all  things  and  sure."  2  Sam.  vii. 
12 — 17.  David  understood  this  covenant  as  extending  in  succession 
to  the  Messiah,  and  this  it  was  that  caused  him  so  much  joy.  Hence 
also  the  Messiah  is  called  David's  Son,  and  David's  Lord :  for  he  was 


SINNERS  INVITED  TO    CHRIST.  395 

the  son  of  promise,  and  the  final  heir  to  the  throne.  The  blessings 
of  the  kingdom  of  Christ,  who  should  proceed  from  the  loins  of  David, 
included  all  his  salvation,  and  all  his  desire.  This  covenant  likewise 
ensured  the  resurrection  of  Christ,  for  its  blessings  are  to  be  "ever- 
lasting:" he  must  therefore  "  rise  from  the  dead,  and  reign  for  ever.'' 
Acts  xiii.  34.  These  spiritual  and  eternal  blessings  are  promised  to 
those  who  incline  their  ear,  and  hearken  to  the  voice  of  God. 

II.  Attend  to  the  motives  by  w^hich  the  invitation  is  enforced. 

1.   In  order  to  feel  the  importance  of  the  subject,  let  us  well  con- 
sider the  nature  of  that  destruction  to  which  sinners  are  exposed,  for 
without  this  we  shall  never  prize  the  salvation  of  the  gospel. 
Particularly  consider  the  truth  of  the  matter,  or  the  reality  of  our  dan- 
ger.    You  know  that  you  are  accountable  beings,  and  have  violated 
God's  law:  and  what  saith  the  Scriptures  upon  this  subject?    Hearken 
to  the  threatenings:  "Cursed  is  every  one  that  continueth  not  in  all 
things  written  in  the  law  to  do  them."     He  shall  come  to  take  "  ven- 
geance on  them  that  know  not  God,  and  that  obey  not  the  gospel  of 
our  Lord  Jesus  Christ."     "The  wicked  shall  be  turned  into  hell, 
with  all  the  nations  that  forget  God."     "Their  worm  dieth  not,  and 
their  fireis  not  quenched."    "  He  that  believeth  not,  the  wrath  of  God 
abideth  on  him."     "It  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God."     These  awful  denunciations  ought  to  sink  deep  into 
every  heart.     Qonsider  also  how  dreadful  it  is  to  be  separated  from 
God,  and  from  all  hope  for  ever;  to  lie  under  his  curse,  to  have  no 
part  in  Christ,  no  inheritance  with  his  people,  but  to  be  appointed  to 
final  destruction,  as  examples  to  the  universe,  "  suffering  the  vengeance 
of  eternal  fire."    "Can  thine  heart  endure,  or  can  thy  hands  be  strong, 
in  the  day  that  the  Lord  shall  deal  with  thee?"  Ezek.  xxii.  14. 
Consider  the  justice  of  the  sinner's  doom.     You  may  not  be  willing  to 
admit  this  at  present;  but  in   the  last  day  "every  mouth  will  be 
stopped,  and  all  the  world  become  guilty  before  Qod."     All  will  be 
convinced  of  the  equity  of  the  proceedings,  and  God  that  is  holy 
shall  be  sanctified  in  righteousness.  Remember,  however,  that  at 

present  the  gospel  calls  you  to  the  foot  of  mercy.  You  are  now  invited 
to  "hear,  that  your  souls  may  live;"  and  God  is  ready  to  enter  into 
a  covenant  of  life  and  peace. 

.  2.  Consider  the  inestimable  worth  of  the  blessings  to  which  you  are 
invited.  They  are  such  as  will  afford  solid  satisfaction,  and  fill  the 
soul  with  everlasting  joy.  Not  so  the  enjoyments  of  the  present 
world,  nor  "the  pleasures  of  sin,  which  are  but  for  a  season,"  ver.  2. 
The  promise  includes  the  forgiveness  of  sin,  a  state  of  peace  and 
friendship  with  God  and  of  fellowship  with  his  people.  You  will 
have  an  interest  in  his  perfections  and  purposes,  and  "  all  things  shall 
work  together  for  your  good."  He  will  be  with  you  in  death,  and 
when  flesh  and  heart  fail,  "  God  will  be  the  strength  of  your  heart, 
and  your  portion  for  ever."  At  judgment  he  will  free  you  from  all 
condemnation,  and  no  one  shall  be  able  to  lay  any  thing  to  your 
charge. 


«^^"  ^-^•W..; 


396  THE  LABOUR  AND  REWARD  OF  CHRISTIAN  LOVE. 

3.  Consider  the  freeness  of  the  invitation.  Christ  by  his  death  has 
opened  a  way  to  return  to  God,  and  this  is  the  ground  of  the  invita- 
tion. The  fallen  angels  are  not  invited;  and  it  is  all  of  grace  that  for 
us  a  Mediator  is  provided,  and  the  hope  of  mercy  set  before  us.  The 
feast  is  prepared,  and  you  are  invited  freely  to  partake,  "  without 
money  and  without  price."  If  you  refuse  to  hearken,  you  must 
perish  in  your  sins,  and  die  eternally. 

4.  Think  of  the  peculiar  advantages  which  you  enjoy.  You  have 
means  of  grace  in  abundance,  "line  upon  line,  and  precept  upon  pre- 
cept;'' to  be  lost  amidst  such  advantages,  will  unspeakably  aggravate 
the  doom.  Matt.  xi.  23.  Incline  your  ear  therefore  and  come,  if  you 
are  willing  to  relinquish  every  self-righteous  claim,  and  to  give  up 
all  for  Christ.  Nothing  hinders  but  your  own  reluctance,  yet  you 
must  either  come  to  him  or  perish. 


THE  LABOUR  AND  REWARD  OF  CHRISTIAN  LOVE. 

^or  God  is  not  unrighteous,  to  forget  your  work  and  labour  of  love,  which  yo 
have  showed  towards  his  name,  in  that  ye  have  ministered  to  the  saints,  and  do 
minister.— Hebrews  vi.  10. 

The  defection  of  many  of  the  Hebrews  from  the  faith  of  the  gos- 
pel, induced  the  apostle  to  warn  them  of  the  danger  of  apostacy,  ver. 
I — 8.  But  while  he  ihus  speaks,  he  hopes  better  things  of  the  gene- 
rality of  them,  and  "things  which  accompany  salvation."  Great  gifts 
and  illumination  may  exist  without  charity  or  love,  but  it  is  the  latter 
only  that  makes  us  real  Christians,  and  has  "the  promise  of  eternal 
life."  1  Cor.  xiii.  I,  2.  It  is  not.merely  our  "working"  and  "labour- 
ing" in  God's  cause,  but  doing  it  all  for  "love."  The  world  is  full 
of  motion,  and  so  is  the  church;  but  that  only  which  is  done  frojn  a 
regard  to  the  name  of  the  Lord  is  accepted  of  him. 

I.  Notice  the  description  given  of  Christian  love. 

It  is  not  a  mere  affection  of  the  mind,  but  an  active  operative  prin- 
ciple, directing  and  pervading  the  life  and  conduct — 

1.  Its  supreme  object  is  the  name  of  the  Lord,  which  it  seeks  to 
glorify.  God  has  made  himself  Ji no wn  to  us  as  our  Creator; 

this  therefore  is  a  part  of  his  name,  and  "  the  heavens  declare  his 
glory."  But  in  the  gospel  especially  he  is  revealed  as  our  Redeemer, 
and  his  glory  is  seen  in  the  face  of  Jesus  Christ,  so  as  it  was  never 
beheld  under  any  other  manifestation  whatever.  Love  to  the  divine 
character  enters  into  the  very  essence  of  true  religion.  If  we  conceive 
of  God  only  as  full  of  goodness  towards  us,  and  as  having  a  special 
regard  to  our  interests,  we  may  be  much  affected  by  it,  and  think  we 
love  him;  yet  this  may  be  no  more  than  what  Israel  felt  at  the  Red 
Sea,  when  "  they  sung  his  praise,  but  soon  forgot  his  works."  Truly 
to  love  God  is  to  love  him  as  the  holy,  the  just,  the  good.  Hence  so 
much  is  made  of  "the  name  of  the  Lord"  in  the  psalms  of  David, 


THE  LABOUR  AND  REWARD  OF  CHRISTIAN  LOVE.  397 

where  it  is  so  constantly  and  so  highly  celebrated,  in  every  varied 
form  of  speech.  "How  excellent  is  thy  name  in  all  the  earth!'' 
"Not  unto  us,  but  unto  thy  name  be  glory:"  "Come  magnify  the 
Lord  with  me,  and  let  us  exalt  his  name  together:''  "Let  them  that 
love  thy  name  say,  continually,  The  Lord  be  magnified:"  "  and  blessed 
be  his  glorious  name  for  ever  and  ever."  Love  to  the  name 

of  the  Lord  will  feel  attached  to  it,  wherever  it  is  impressed.  It  is 
inscribed  on  his  holy  law,  on  his  glorious  gospel,  on  his  worship,  on 
his  people:  these  therefore  will  be  objects  of  supreme  affection.  The 
promotion  of  his  cause  in  the  world,  is  a  principal  means  of  exalting 
and  glorifying  the  name  of  the  Lord:  this  therefore  will  attract  the 
heart  of  a  true  believer,  and  cause  him  to  feel  a  deep  and  lasting 
interest  in  it. 

2.  The  way  in  which  Christian  love  shows  itself  is,  en  rtiinistering 
to  the  saints.  Wherever  love  exists  it  will  manifest  itself  in 
some  way  or  other;  it  is  a  fire  that  will  break  out.  We  have  seen  the 
love  that  God  had  towards  us  in  the  gift  of  his  Son,  and  "  the  love  of 
God  our  Saviour  towards  man"  has  also  "appeared,"  and  our  love 
must  likewise  be  made  manifest.  But  how  can  we  express  our  love 
to  God?  We  may  praise  and  adore  him,  but  we  cannot  benefit  him; 
yet  as  love  delights  in  communicating  itself  to  its  object,  we  may 
give  him  our  hearts,  and  consecrate  our  all  to  his  service.  God  also 
has  appointed  his  "saints"  to  be  the  receivers  of  our  bounty,  and  he 
takes  what  is  done  to  them  as  done  to  himself.  Hence  in  "  minister- 
ing" to  them,  the  believing  Hebrews  are  said  to  have  "showed  their 
love  towards  his  name."  At  that  early  period  also  many  of  the 
saints  were  poor,  and  therefore  needed  the  compassion  of  their  brethren; 
some  of  them  were  persecuted  and  oppressed,  and  others  visited  and 
ministered  unto  them.  Many  of  them  were  devoted  to  missionary 
labours,  and  went  forth  to  evangelize  the  nations;  others  who  did  not 
preach,  accompanied  and  assisted  those  who  did ;  while  the  rest  mani- 
fested their  love  by  helping  them  on  their  way,  and  contributing  to 
their  support.   3  John  6 — 8. 

3.  The  constancy  of  this  love;  they  not  only  ministered  to  the 
saints,  but  continued  still  to  minister.  Many  have  felt  a  love 
to  God  and  to  his  cause  for  a  time,  and  for  a  time  have  been  warm  in 
their  friendship  towards  his  people;  but  their  zeal  and  ardour  have 
afterwards  died  away.  There  was  a  time  when  they  seemed  willing 
to  be  or  to  do  any  thing,  if  they  could  but  serve  the  Lord  Christ;  yet  by 
and  by  they  become  lukewarm  and  indifferent,  and  ultimately  turn 
their  backs  upon  the  cause  of  God.  Gal.  iv.  15.  But  it  is  a  supreme 
and  abiding  affection  that  God  regards,  and  this  only  has  the  promise 
of  salvation.  Matt.  x.  22;  Heb.  iii.  14. 

4.  The  energy  of  its  operations:  it  was  a  love  that  excited  both 
to  "work,"  and  to  "labour."  The  latter  term  implies  more 
than  the  former,  denoting  the  pains  and  toils  in  which  love  is  ready 
to  engage  for  the  accomplishment  of  its  object.  There  are  some  who 
appear  to  -be  very  well  affected  towards  the  cause  of  Christ,  but  are 


398  THE  LABOUR  AND  REWARD  OF  CHRISTIAN  LOVE. 

unwilling  to  do  any  thing  towards  its  support;  they  think  they  love 
Christ,  and  hope  to  be  saved  by  him.  But  let  them  beware  of  being 
deceived,  and  that  they  love  "  not  in  word  only,  but  in  deed  and  in 
truth."  1  John  iii.  18;  James  ii.  16,  17.  Genuine  love  will 

work  and  labour  for  God,  without  thinking  much  of  it.  It  will  keep 
his  commandments,  and  not  "esteem  them  to  be  grievous."  1  John  v.  3. 
The  love  of  Christ  will  induce  us  to  labour  in  the  word  and  doctrine, 
"in  season  and  out  of  season,"  with  all  diligence  and  good  fidelity; 
or  if  not  engaged  in  the  ministry,  it  will  render  us  desirous  of  assist- 
ing by  every  means  in  our  power  those  who  are.  Our  secular 
transactions  and  callings  in  life  will  also  form  a  part  of  this  labour 
of  love,  if  attended  to  with  a  view  to  the  glory  of  God,  that  we  may 
have  whereof  to  give  to  his  cause,  and  become  subservient  to  its  ad- 
vancement. 

II.  The  encouragement  given  to  the  exercise  of  this  love:  "God  is 
not  unrighteous  to  forget  your  work  and  labour  of  love." 

Men  often  forget  all  the  kindness  we  have  shown  them,  and  all  our 
labour  to  serve  them;  and  with  the  basest  ingratitude  return  us  evil 
for  good.  But  God  will  not  be  unmindful  of  his  servants,  nor  of  their 
feeblest  efforts  to  promote  his  glory.  He  may  seem  indeed  to  forget, 
by  withholding  his  blessing,  but  in  truth  he  will  not;  the  work  of  faith 
and  the  labour  of  love  shall  not  go  unrewarded. 

When  it  is  said  that  God  is  not  "  unrighteous  "  to  forget,  it  does 
not  mean  that  he  is  under  any  necessary  obligation  to  regard  our 
services,  or  that  salvation  either  is  or  can  be  of  works:  yet  it  sup- 
poses that  his  righteousness  is  some  way  concerned,  that  those  who  la- 
bour for  him  in  love  should  not  labour  in  vain.  It  is  also  a  righteous 
thing  with  God  to  recompense  his  troubled  and  persecuted  people 
with  a  state  of  eternal  rest.  2  Thess.  i.  6,  7. 

Tiie  truth  is,  that  God  regards  the  raediation  of  his  Son,  and  loves  to 
honour  it  by  rewarding  all  our  services  for  his  sake.  It  is  through 
him  that  we  are  accepted,  and  that  all  we  do  is  accepted:  hence  only 
it  becomes  rewardable.  To  us  it  is  a  reward  of  grace;  but  being  be- 
stowed for  Christ's  sake,  it  is  grace  manifested  in  a  way  of  righ- 
jteousness. 

God  also  remembers  his  promises,  and  his  righteousness  is  engaged 
for  the  performance  of  them.  "  He  hath  prepared  for  them  that  love 
him,  what  eye  hath  not  seen,  nor  ear  heard,  neither  hath  entered  into 
the  heart  of  man."  In  particular  he  has  promised,  (1.)  That  what  is 
done  for  him  shall  turn  to  our  account  at  the  last  day,  and  that  ^<  even 
a  cup  of  cold  water  shall  not  lose  its  reward."  (2.)  The  Lord  has 
promised  that  all  our  labours  for  him  shall  turn  to  some  good  account, 
even  in  this  world.  His  servants  shall  not  labour  in  vain;  "  they  that 
sow  in  tears  shall  reap  in  joy,"  and  the  good  they  endeavour  to  im- 
part to  others  shall  return  into  their  own  bosom. 

Compare  then  the  condition  of  the  servants  of  God  with  that  of  the 


NEARNESS  OF  THE  WAY  OF  SALVATION.  399 

Servants  of  sin,  and  their  wages  with  the  wages  of  iniquity.    Rom. 
vi.  22,  23. 

Let  us  also  see  to  it  that  our  love  be  an  active  and  operative  princi- 
ple, and  that  all  we  do  in  religion  be  from  aflfection  to  the  name  of  the 
Lord,  and  a  disinterested  concern  for  his  glory. 


NEARNESS  OF  THE  WAY  OF  SALVATION. 

Hearken  unto  me,  ye  stout- heai ted,  that  are  far  from  righteousness.    I  bring  near  my 
.    righteousness:  it  shall  not  be  far  off,  and  my  salvation  shall  not  tarry;  and  I  will 
place  salvation  in  Zion  for  Israel  my  glory. — Isaiah  xlvi.  12,  13. 

The  coming  of  Christ  was  so  great  an  object  in  the  esteem  of  the 
prophets,  that  they  studied  their  own  predictions  of  it,  "searching 
what,  or  what  manner  of  time  the  Spirit  of  Christ  which  was  in  them 
did  signify,  when  it  testified  beforehand  the  sufferings  of  Christ,  and 
the  glory  that  should  follow.^'  And  when  Isaiah  comforted  God's 
people,  in  the  prospect  of  their  captivity,  it  was  by  exhibiting  the 
promise  of  the  Messiah:  ch.  xl.  1.  Now,  when  expostulating  with 
idolaters,  he  brings  forward  the  same  subject,  and  contrasts  God's 
righteousness  with  their  unrighteousness. 

I.  Inquire  into  the  import  of  the  word  "  righteousness,"  as  used 
in  this  connexion. 

It  does  not  mean  a  divine  attribute,  properly  so  called,  for  that 
would  be  a  consuming  fire.  It  is  rather  what  belongs  to  God's  "  sal- 
vation," and  his  faithfulness  in  the  fulfilment  of  the  promise,  in  refer- 
ence to  the  coming  of  Christ. 

When  the  term  is  applied  to  the  righteousness  which  is  of  the  law, 
it  relates  to  our  justification;  and  had  we  been  innocent,  our  innocence 
would  have  been  our  righteousness,  and  God  would  have  accept- 
ed and  blessed  us  on  that  account.  Rom.  x.  5 ;  Deut.  vi.  25.  But 
we  are  not  so,  and  therefore  require  to  be  justified  by  the  righteous- 
ness of  another,  or  we  could  not  be  justified  at  all.  Rom.  iii.  20.  As 
this  righteousness  is  that  of  another,  and  not  our  own  righteousness^ 
it  can  become  ours  only  by  imputation,  or  being  placed  to  our  account ;. 
hence  it  is  that  w^  are  "justified  by  faith,  and  not  by  the  works  of 
the  law."  Acts  xiii.  39. 

This  is  the  righteousness  so  often  alluded  to  in  the  Old  Testament, 
as  the  righteousness  of  the  God  of  our  salvation.  Psal.  xxiv.  5  ;  Isai. 
xlv.  21 — 25;  Jer.  xxiii.  6;  Dan.  ix.  24.  This  also  is  the  righteous- 
ness so  much  insisted  on  in  the  New  Testament,  as  that  for  which  a 
sinner  is  accepted  of  God,  and  on  which  Paul  exclusively  relied  for 
his  justification.  Rom.  iii.  21 — 26;  v.  19;  Phil.  iii.  8. 

If  it  be  asked,  why  "faith"  is  said  to  be  "counted  for  righteous- 
ness;" the  answer  is,  that  faith  is  nofe  reckoned  on  account  of  any  in- 
trinsic excellence  which  it  possesses;  for  if  it  were,  our  justification 


400  NfeJiRNESS  or  THE  tVAt  OF*  SALVATION. 

would  still  be  by  works;  but  on  account  of  tbe  relation  it  bears  to  its 
object;  that  is,  we  are  justified  for  his  sake  in  whom  we  believe.  In 
the  same  sense,  faith  is  said  to  have  made  men  whole,  because  the 
virtue,  though  derived  from  Christ,  came  through  believing.  Mark 
V.  34;  Luke  xviii.  42. 

The  obedience  of  Christ  is  that  which  every  believer  pleads  in  his 
approaches  to  God,  and  it  is  that  which  God  has  immediate  respect  to, 
in  the  bestowment  of  all  spiritual  blessings.  Ephes.  i.  3,  4. 

II.  In  what  respect  it  may  be  said  that  God  "  brings  near  his  righ- 
teousness." 

It  may  refer  to  the  nearness  of  the  time  in  which  it  should  actually 
be  wrought  out.  The  following  things  may  also  be  noticed  on  this 
subject;  — 

1.  This  righteousness  was  wrought  out  before  our  eyes,  or  under  the 
immediate  notice  of  mankind,  in  the  life  and  character  of  the  incar- 
nate Saviour.  The  audible  witness  of  the  Father  at  our  Lord's  bap- 
tism, was  designed  to  draw  attention  to  the  subject.  It  was  for  this 
end  that  the  "  Word  was  made  flesh,  and  dwelt  amongst  us."  If  an 
angel  had  undertaken  to  fulfil  the  law  for  us,  he  might  have  been  in- 
visible; or  if  the  Son  of  God  had  not  been  really  incarnate,  we  might 
have  seen  nothing  of  the  transaction.  But  he  was  in  the  world,  and 
though  the  world  knew  him  not,  yet  some  beheld  his  glory,  and  all 
testified  of  his  immaculate  purity  and  righteousness. 

2.  It  is  also  proclaimed  in  our  hearing,  by  the  preaching  of  the  gos- 
pel. It  was  first  brought  near  to  the  Jews,  by  the  beginning  of  the 
gospel  at  Jerusalem;  and  afterwards  this  righteousness  was  fully  set 
before  the  gentiles,  as  God's  method  of  justifying  the  ungodly.  Luke 
xxiv.  47;  Rom.  iii.  25,  26. 

3.  It  is  especially  presented  for  our  acceptance,  in  the  invitations  of 
the  gospel,  and  is  in  effect  the  substance  of  the  apostolic  ministry. 
2  Cor.Jv.  19 — 21.  The  setting  forth  of  Christ's  righteousness,  as  the 
means  of  our  justification  with  God,  is  the  hand  divine  stretched  out 
to  save  a  sinking  world. 

4.  God's  righteousness  is  brought  near,  in  that  it  is  every  where 
placed  within  the  reach  of  faith.  Whatever  be  the  nation,  the  charac- 
ter, or  the  condition  of  the  sinner,  it  is  near  at  hand.  No  circuitous- 
methods  are  required;  it  meets  all  the  wants  of  the  sinner  at  once;  it 
is  only  to  look  and  live,  to  believe  and  be  saved.  It  was  a  comm^- 
dation  of  God's  law,  that  those  to  whom  it  was  delivered  might  know 
and  understand  it  as  clearly  as  if  they  had  gone  to  heaven  for  instruc- 
tion. Deut.  XXX.  11 — 14.  The  apostle  uses  the  same  language  in  re- 
ference to  the  gospel,  that  it  is  too  clear  and  decisive  not  to  be  under- 
stood. Rom.  X.  6 — 9.  Man's  ways  are  circuitous  for  the  justification 
of  a  sinner;  he  proposes  a  train  of  virtuous  actions,  which  may  issue 
in  virtuous  habits,  together  with  a  farrago  of  penances,  pilgrimages, 
and  good  works.  But  God's  way  is  near  at  hand :  its  language  is, 
'*  Behold  the  Lamb  of  God  that  taketh  awav  the  sin  of  the  world:" 


THE  christian's  TRIUMPH  OVER  THE  ILLS  OF  LIFK.  4Ql 

"  Whosoever  calleth  upon  the  name  of  the  Lord  shall  be  saved."  In 
whatever  condition  the  sinner  may  be  placed,  if  in  exile  like  Jonah, 
and  far  from  the  means  of  grace, "  he  may  look  tow^ards  the  holy  tem- 
ple," and  find  mercy  with  the  Lord. 

III.  For  what  purpose  is  this  declaration  made  to  the  "  stout-heart- 
ed," and  such  as  are  "  far  from  righteousness," 

This  description  of  a  hardened  and  careless  state  of  mind,  not  only 
includes  the  openly  profane,  but  all  unbelievers,  and  self-righteous 
characters.  To  them  the  alarm  is  given,  as  to  persons  on  the  very 
brink  of  destruction;  and  they  are  invited  to  "hearken"  to  the  voice 
of  God. 

1.  It  might  be  hoped  that  love  and  mercy  would  melt  those  who 
were  not  deterred  by  judgments.  Think  then,  you  that  are  taking, 
the  kingdom  of  darkness  by  violence,  think  of  what  Christ  has  done 
and  suffered;  and  what  a  message  God  is  now  sending  to  you! 

2.  If  the  exhibition  of  so  much  mercy  do  not  melt  our  hearts,  the 
impenitent  and  unbelieving  shall  be  made  to  know  that  the  kingdom 
of  heaven  is  indeed  come  near  unto  them.  Luke  x.  11.  You  have 
heard  of  the  loving-kindness  of  God  our  Saviour,  and  seen  the  ef- 
fects of  the  gospel  in  some  around  you;  take  heed  then,  and  be- 
ware that  you  do  not  reject  it,  "  lest  your  bands  be  made  strongs 
and  ye  be  left  to  wonder  and  perish."  Isai.  xxviii.  22;  Acts  xiii^ 
41;  2  Cor.  ii.  15,  16. 

(1.)  Near  as  God  has  brought  his  salvation  to  us,  it  is  not  with- 
in the  reach  of  an  unbelieving  heart.  Nothing  but  faith  can  give 
us  an  interest  in  it,  and  without  this. we  must  inevitably  perish.  John 
iii.  18. 

(2.)  From  the  doctrine  of  the  text  it  evidently  appears,  that  all  who 
are  saved,  are  saved  by  grace  only.  They  have  no  righteousness  of 
their  own  to  glory  in,  but  must  be  wholly  indebted  to  the  righteous- 
ness of  another.  1  Cor.  i.  30,31. 


THE  CHRISTIAN'S  TRIUMPH  OVER  THE  ILLS  OF  LIF^E. 

My  brethren,  count  it  all  joy  when  ye  fall  into^  divers  temptations. — James  i.  i?. 

The  Jewish  converts  to  whom  this  epistle  was  addressed,  were  ex- 
posed to  a  great  variety  of  sufferings  and  trials;  and  though  our  out- 
ward circumstances  may  differ  materially  from  theirs,  the  same  com- 
fort and  advice  given  to  them  may  with  equal  propriety  be  ap- 
plied to  us, 

I.  Consider  how  believers  are  in  danger  of  falling  into  divers  temp- 
tations. 

The  word  "temptation"  generally  means,  whatever  has  a  ten- 
dency to  lead  us  into  evil,  to  allure   and  draw  aside  our  hearts  front 
VOL.  II. — 51 


40^ 

God.  But  in  the  text  it  denotes  any  kind  of  trial,  or  whatever  is 
grievous,  and  difficult  to  be  borne.  Temptations  of  the  former  de- 
scription try  our  purity,  the  latter  our  patience,  and  both  of  them  our 
love  to  God. 

"Divers  temptations"  include  various  sorts  of  trial,  all  of  which 
tend  to  put  our  virtue  to  the  test.  Thus  ^'  God  did  tempt  Abra- 
ham," or  tried  and  proved  him,  by  the  various  ills  which  befell  him 
in  life. 

Let  us  notice  then  some  of  those  temptations  or  trials,  by  which 
God  may  intend  to  prove  and  to  try  our  hearts  towards  him. 

1.  Poverty  and  affliction  are  among  the  evils  of  the  present  life.  At 
first  conversion  we  are  ready  to  think,  if  God  would  but  give  us  an 
interest  in  his  salvation,  we  should  be  read}^  to  endure  any  kind  of 
affliction  for  his  sake.  He  will  therefore  try  our  love  towards  him, 
by  suffering  such  things  to  befall  us.  If  afflictions  be  threatening  and 
severe,  they  try  our  hope,  as  the  approach  of  the  enemy  tries  the  cou- 
rage of  the  soldier.  If  long  continued,  they  try  our  hope  less,  and 
our  patience  more. 

2.  The  loss  of  friends  and  earthly  comforts  is  another  means  by 
which  God  tries  the  hearts  of  his  people.  It  is  not  so  great  a  trial  to 
be  destitute  of  certain  comforts,  as  to  be  deprived  of  them  after  we 
have  enjoyed  them.  It  was  thus  that  God  tried.Abraham,  in  requiring 
him  to  sacrifice  the  son  whom  he  loved;  and  Job,  in  taking  away  all 
his  children  and  friends,  all  his  worldly  substance,  and  bringing  him 
to  the  very  dust,  after  he  had  knawn  better  days,  and  possessed  all 
that  heart  could  wish. 

3.  Worldly  prosperity  furnishes  a  temptation,  from  which  few 
men  have  escaped  with  honour.  Nothing  tries  character  more,  or 
affords  a  stronger  proof  of  the  deceitfulness  and  depravity  of  the  hu- 
man hearts  How  many,  when  they  had  much  less  of  the  world  than 
now,  used  to  think  what  good  they  would  do  if  they  had  it  in  their 
power.  But  when  God  has  tried  the  sincerity  of  their  love,  by  giving 
them  the  opportunity  of  serving  his  righteous  cause,  and  the  general 
interests  of  benevolence,  what  has  been  the  result? 

4.  Persecution  and  reproach  for  Christ's  sake,  were  a  great  temp- 
tation in  the  early  ages  of  the  church,  and  by  this  the  faith  of  multi- 
tudes was  severely  tried.  This  was  the  fan  in  Christ's  hand,  by 
which  he  cleansed  his  floor;  and  though  the  fury  of  the  storm  ha? 
ceased,  there  is  enough  remaining  to  put  our  faith  and  patience  to  the 
test. 

5.  The  prevalence  of  pernicious  principles  is  another  great  tempta- 
tion, permitted  for  the  trial  of  our  love  to  Christ.  Those  false  doc- 
trines which  strike  at  the  character  and  government  of  God,  the  deity 
and  atonement  of  Christ,  the  freeness  and  riches  of  his  grace,  will 
serve  to  prove  whether  we  be  of  God,  or  have  received  the  spirit 
which  is  of  the  world. 

6.  Divisions  and  dissensions  among  professing  Christians,  are 
often  permitted  to  try  our  love  to  Christ  and  his  cause.  At  such  times 


403 

it  is  too  often  seen  how  little  of  this  principle  exists,  and  how  ready 
some  are  to  go  back  again  to  the  world,  when  occasions  of  this  kind 
present  themselves.  But  true  religion  bears  a  very  different  character. 
Paul  and  Barnabas  could  not  labour  together,  but  each  continued  in 
his  own  sphere  to  serve  the  Lord  Christ. 

These  are  some  of  the  temptations  by  which  the  Lord  tries  and 
proves  the  hearts  of  his  people.  Oftentimes  also  by  affording  them 
the  opportunity  of  gratifying  their  evil  propensities,  their  covetous- 
ness  or  revenge,  their  worldly  or  sensual  inclinations.  Here  it  is  that 
our  self-denial  and  love  are  tried. 

By  "falling"  into  these  temptations  is  not  meant  our  falling  into 
sin,  but  falling  into  trouble,  or  into  such  circumstances  as  tend  to  try 
the  reality,  as  well  as  the  degree  of  our  religion. 

IL  Consider  how  these  things  pfford  matter  of  joy,  and  of  holy 
triumph. 

It  had  been  much  if  we  had  only  been  required  to  rejoice,  notwith- 
standing the  various  trials  of  life;  but  it  is  far  more  that  we  are  en- 
couraged to  rejoice  in  them,  and  on  that  very  account,  especially  as  it  is 
the  design  of  God  to  afflict  us,  by  bringing  us  into  such  circumstances. 
1  Pet.  i.  6.  Nor  are  we  to  "count  it  all  joy"  when  we  meet  only 
with  one  or  two  trials,  but  when  a  host  come  against  us,  and  we  "fall 
into  divers  temptations." 

It  is  allowed  indeed,  that  times  of  trouble  and  distress  call  us  to 
mourning  and  humiliation,  but  even  then  our  sorrow  must  be  mixed 
with  joy.  In  one  view  the  trials  of  life  call  for  mourning,  and  in 
another  they  furnish  matter  for  joy  and  exultation. 

1.  Because  they  afford  an  opportunity  of  proving  our  love  to 
Christ  and  his  cause,  and  of  gaining  the  greatest  victory  and  triumph. 
By  contentment  in  poverty,  by  patience  in  suffering,  by  submission 
under  losses,  by  firmness  in  persecution,  by  unshaken  attachment  to 
the  truth  amidst  the  aboundings  of  error,  by  self-denial  and  giving  up 
our  own  interest  and  inclination,  we  give  the  fullest  evidence  of  our 
love  to  Christ,  and  are  made  to  possess  the  deepest  sense  of  it  in  our 
own  hearts.  It  was  on  this  account  that  primitive  Christians  enjoyed 
so  much  spiritual  comfort,  and  possessed  such  a  degree  of  confidence, 
as  to  the  reality  of  their  own  religion. 

2.  The  effects  produced  by  all  our  present  trials  furnish  another 
source  of  joy  and  triumph,  ver.  3.  They  tend  to  promote  the  exercise 
of  patience,  and  patience  experience,  and  experience  hope.  Rom.  v.  3. 
It  is  by  trials  and  temptations  that  we  become  better  acquainted  with 
ourselves,  are  made  to  know  more  of  God,  more  of  Christ  and  his 
salvation,  and  to  know  these  things  more  experimentally.  Indeed  we 
should  have  no  proper  knowledge  of  these  subjects  without  them. 

3.  The  fruit  they  will  yield  to  us  in  the  world  to  come.  Here  they 
tend  to  wean  us  from  the  world,  and  make  us  long  for  heaven,  and  will 
render  heaven  the  sweeter  to  us  at  last.  Oh  then,  with  what  pleasure 
will  the  weary  pilgrim  find  himself  at  home  aad  at  rest!     With  what 


404  DEATH  AND  JUDGMENT. 

joy  will  the  tried  and  tempted  soul  retire  at  last  from  the  scene  of  all 
his  conflicts  and  of  all  his  woes !  The  recollection  of  all  the  pains 
and  fears,  of  all  the  temptations  and  sorrows,  endured  in  the  present 
life  will  swell  the  triumph  and  the  joy. 

Reflections. 

(1.)  Of  what  importance  then  is  it  to  possess  a  principle  of  genuine 
religion,  to  have  our  hearts  right  in  the  sight  of  God  !  Otherwise  the 
trials  of  life  will  only  tend  to  prove  our  hypocrisy,  and  sink  us  deeper 
into  condemnation. 

(2.)  We  hence  learn  also  the  great  advantages  of  true  religion,  by 
what  it  is  able  to  do  for  us.  It  can  convert  the  ills  of  life  into  real 
good,  and  turn  all  our  sorrows  into  solid  and  everlasting  joy. 


DEATH  AND  JUDGMENT, 

And  as  it  is  appointed  unto  men  once  to  die,  but  afler  this  the  judgment;  so  Christ 
was  once  offered  to  bear  the  sins  of  many;  and  unto  them  that  look  for  him  shall  he 
appear  the  second  time,  without  sin,  unto  salvation. — Hebrews  ix.  27,  28. 

The  appointment  of  death,  and  of  a  future  judgment,  may  be  under- 
stood in  two  senses.  It  is  the  sentence  of  the  Lawgiver,  prior  to  all 
consideration  of  the  mediation  of  Christ;  and  it  is  also  the  irreversible 
decree  of  Heaven,  notwithstanding  that  mediation. 

In  the  former  sense  it  is  the  penal  effect  of  sin,  or  the  doom  passed 
upon  apostate  man.  It  is  the  sentence  of  God's  law  against  a  rebel 
world;  and  considered  as  such,  it  is  reversible,  as  is  the  entire  curse 
and  condemnation  of  the  law.  In  the  latter  sense  it  is  an  irrevocable 
decree,  which  subjects  us  to  corruption,  and  to  an  appearance  before 
God  in  judgment.  In  this  view  the  righteous  and  the  wicked  are  alike 
under  it,  notwithstanding  the  sacrifice  and  mediation  of  Christ. 

It  is  in  the  first  sense  that  the  text  is  to  be  understood,  for  it  is  not 
what  actually  takes  place  on  all  mankind,  but  that  from  which  we  are 
delivered  by  the  death  of  Christ,  which  is  here  intended.  We  are  not 
delivered  from  death  itself,  norare  we  exempt  from  an  appearance  at  the 
future  judgment ;  but  believers  are  delivered  from  the  penal  effects  of 
death,  by  the  mediation  of  Christ. 

I.  Consider  the  awful  doom  here  passed  upon  all  mankind,  and  that 
is  to  die,  and  appear  before  God  in  judgment. 

We  may  conceive  in  some  measure  what  death  and  judgment  would 
have  been  to  us  all,  by  considering  what  it  actually  is  to  those  who  die 
in  their  sins.  Think  what  death  must  have  been  to  the  inhabitants  of 
the  old  world,  to  Sodom  and  Gomorrah,  to  Korah  and  his  company, 
to  Saul,  to  Belshazzar,  and  Judas.  This,  for  substance,  is  the  doom 
which  lies  upon  the  human  race. 

There  are  two  circumstances  in  particular,  which  render  the  death  of 
those  who  die  in  their  sins  so  very  awful— 


'*'"''*'  DEATH  AND  JUDGMENT.  405 

1.  That  it  is  attended  with  the  loss  of  all  things.  Their  portion 
being  wholly  in  this  world,  their  all  is  gone  at  death,  and  gone  for  ever. 
There  is  a  total  extinction  of  good:  all  natural  enjoyments,  and  all  sin- 
ful ones,  are  for  ever  fled,  even  though  wickedness  itself  will  be  inhe- 
rent throughout  the  whole  of  their  existence. 

2.  They  die  undei^  a  load  of  guilty  that  sinks  them  lower  than  the 
grave.  "If  ye  die  in  your  sins,"  said  our  Lord,  '* whither  I  go  ye 
cannot  come."  Under  the  law  the  sins  of  men  were  transferred,  as 
it  were  to  the  sacrifice,  on  which  the  offerer  laid  his  hands;  and  if  our 
sins  be  not  transferred  to  Christ,  that  "Lamb  of  God  that  taketh  away 
the  sins  of  the  world,'*  they  must  lie  upon  our  head  when  we  come 
to  die.  How  unspeakably  awful  to  die  in  such  a  state,  and  to  appear 
before  God  in  judgment  with  all  our  guilt  unpardoned! 

But  this  is  not  all:  the  awful  doom  passed  upon  mankind  exposes 
us  to  a  judgment  to  come. 

Death  is  not  a  going  out  of  existence,  it  is  the  passage  only  to  an 
unseen  and  eternal  world.  We  are  accountable  creatures,  and  must 
give  account  of  all  that  is  done  in  the  body,  unless  we  obtain  forgive- 
ness through  the  blood  of  Christ.  Thus  it  must  have  been  to  all,  but 
for  the  mediation  of  Christ,  and  will  be  so  to  us,  unless  we  be  found 
in  him. 

Three  things  in  particular  tend  to  infuse  a  solemn  dread,  respecting 
the  judgment  of  the  great  day — 

X.  U  is  a  judgment  that  takes  cognizance  of  the  heart.  All  im- 
position will  be  at  an  end;  no  hypocrisy,  no  disguise  can  screen  us, 
for  «  God  is  judge  himself." 

2.  The  character  of  the  Judge,  is  another  alarming  thought.  One 
that  is  omniscient,  almighty,  and  allwise;  against  whose  infinite  au- 
thority every  sin  has  been  committed,  and  at  whose  presence  the  hea- 
vens shall  pass  away. 

3.  The  importance  of  the  decision.  It  will  be  final  and  irreversible, 
from  which  there  is  no  appeal.  Such  will  be  the  case  of  sinners,  on 
whom  the  sentence  of  the  law  is  executed;  and  must  have  been  the  case 
with  all  mankind,  but  for  the  mediation  of  Christ. 

II.  The  relief  provided  by  the  gospel,  against  this  tremendous  sen- 
tence, ver.  28.  ^'  So  Christ  was  once  offered  to  bear  the  sins  of  many; 
and  unto  them  that  look  for  him  shall  he  appear  the  second  time,  with- 
out sin  unto  salvation." 

Having  become  the  substitute  of  all  that  believe  in  him,  by  "bearing 
their  sins  in  his  own  bod}^  an  the  tree-*"  he  will  become  their  substitute 
in  the  last  day,  not  by  exempting  them  from  death  and  judgment,  but 
by  delivering  them  from  the  curse  and  wrath  of  God. 

1.  It  is  through  Christ's  dying  for  us,  that  we  are  delivered  from  the 
sting  of  death.  "The  sting  of  death  is  sin,"  which  Christ  hath  re- 
moved, by  being  made  a  curse  for  us.  As  the  sacrifice  bore  away  the 
sins  of  the  people  under  the  law,  so  the  sacrifice  of  Christ  has  taken 
away  the  sins  of  those  who  believe  in  him.     Death  therefore  now 


4Q&     EFFECTS  OF  THE  GOSPEL  ON  OPPOSITE  CHARACTERS. 

becomes  a  blessing  to  them,  instead  of  a  curse;  and  is  hence  called  a 
"sleeping  in  Jesus,  a  departure,  and  a  putting  off  the  earthly  taber- 
nacle." Hence  also  Christians  have  triumphed  over  death,  in  its  most 
terrific  forms.  Death  was  originally  under  the  power  of  Satan;  it 
now  becomes  the  servant  of  Christ,  and  of  his  people;  for  "to  him 
belong  the  keys  of  hell  and  death." 

2.  It  will  be  through  his  appearance  in  our  favour  at  the  last  day, 
ihdii  judgment  will  be  divested  of  its  terrors.  The  condemning  sen- 
tence of  the  Lawgiver  will  by  him  be  reversed,  and  he  will  appear 
as  the  Advocate  to  plead  our  cause. 

(1.)  On  his  first  appearance  he  came  to  bear  our  sins :  now  he 
will  come  "without  sin."  The  sacrifice  once  offered  for  the  sins  of 
many,  will  for  ever  "  perfect  them  that  are  sanctified,"  and  there  will 
be  no  need  of  any  more  sacrifice.  The  ends  of  justice  are  fully  an- 
swered; and  having  died  for  sin  once,  he  dieth  no  more. 

(2.)  To  complete  the  salvation  of  his  people,  will  be  one  great 
object  of  his  second  coming.  He  will  redeem  their  bodies  from  the 
grave,  will  raise  them  incorruptible,  and  deliver  both  body  and  soul 
from  condemnation.  The  challenge  will  then  be  given,  "Who  shall 
lay  any  thing  to  the  charge  of  God's  elect?" 

(3.)  All  this  is  to  those,  and  those  only,  who  look  for  his  appear- 
ing. 2  Tim.  iv.  8.  No  others  will  have  any  part  in  him,  for  he  shall 
at  the  same  time  come  "to  take  vengeance  on  them  that  know  not 
God,  and  that  obey  not  the  gospel  of  our  Lord  Jesus  Christ."  2 
Thess.  i.  8. 

As  Christ  is  the  only  refuge  at  death,  and  in  the  day  of  judgment, 
how  important  is  it  that  we  flee  to  him  before  the  summons  comes ! 


^EFFECTS  OF  THE  GOSPEL  ON  OPPOSITE  CHARACTERS. 

He  hath  filled  the  hungry  with  good  things,  and  the  rich  he  hath  sent  empty  away. 

— LuKK  i.  53. 

This  is  part  of  the  song  of  Mary,  on  her  first  interview  with 
Elizabeth,  and  which  is  distinguished  by  some  of  the  loftiest  strains 
^f  sacred  poetry,  ver.  46 — 53.  The  holy  Virgin  enlarges  on  a  prin- 
ciple which  is  seen  in  the  general  administration  of  providence,  and 
which  was  now  carried  into  effect  by  the  birth  of  Christ.  God  had 
thereby  "  put  down  the  mighty  from  their  seats,  and  exalted  them 
of  low  degree."  This  principle  also  which  characterized  the  birth 
of  Christ,  is  exemplified  in  many  of  God's  proceedings.  It  is  espe- 
cially his  design  with  respect  to  Christ,  to  "exalt  the  lowly,  and  to 
abase  the  proud;  to  fill  the  hungry, and  to  send  the  rich  empty  away." 
Thus  indeed  it  was  foretold,  that  "every  valley  should  be  exalted, 
and  every  mountain  and  hill  be  made  low."  Isai.  xl.  4. 

I.  Consider  the  opposite  characters  referred  to  in  the  text. 

1.  The  "hungry  "  being  contrasted  with  the  "rich,"  determines 


EFFECTS  OF  THE  GOSPEL  ON  OPPOSITE  CHARACTERS.  407 

it  to  mean  the  same  as  poor  and  needy,  or  destitute;  and  this  is  the 
character  which  God  delights  to  bless,  to  comfort  and  revive.  Isai. 
Ivii.  15. 

2.  The  terms  are  properly  descriptive  of  worldly  circumstances ;  ancl 
it  was  true  of  Mary  and  her  family,  that  they  were  poor  people.  It 
it  is  also  generally  true,  that  Christ's  coming  was  a  blessing  to  the 
poor;  the  great  men  of  the  earth  were  none  the  better  for  it,  but 
were  sent  empty  away.  James  ii.  5.  Yet  this  is  not  the  full  meaning 
of  the  words,  for  there  are  many  unbelieving  poor,  and  some  among 
the  rich  that  are  called.  I  Cor.  i.  26. 

3.  When  the  terms  are  used  spiritually,  they  denote  the  real  condi- 
tion of  men,  or  what  they  are  in  the  sight  of  God.  In  this  case  the 
terms  are  reversed :  sinners  are  poor  and  wretched,  and  believers  are 
rich  in  faith  and  hope.  Rev.  iii.  1 7. 

4.  They  express  what  men  are  in  their  own  esteem,  as  emptied  of 
self,  and  become  poor  and  needy,  hungry  and  destitute;  while  those 
who  are  full  of  their  own  suiBBciency,  are  rich  in  their  own  eyes,  and 
need  nothing.  The  former  are  sick,  and  require  to  be  healed;  the 
latter  are  whole,  and  need  no  physician.  The  former  are  destitute 
of  wisdom,  righteousness,  and  strength;  and  go  to  God  as  empty,  that 
they  may  be  filled.  The  others  also  go  to  God,  but  it  is  in  the  spirit 
of  the  Pharisee,  and  not  that  of  the  publican.  Luke  xviii.  II. 

II.  The  different  treatment  ihey  receive  in  their  approaches  to  God:, 
the  one  is  <* filled  with  good  things,"  and  the  other  is  "sent  empty 
away." 

It  is  supposed  that  they  both  attend  the  Lord's  house,  and  come  to* 
the  gospel  feast;  but  the  one  is  filled,  and  the  other  is  sent  away  with 
nothing. 

1.  We  may  see  this  exemplified  in  regard  to  prayer.  But 

few  who  attend  the  gospel  are  free  from  a  spirit  of  self-sufficiency, 
and  many  of  this  description  join  in  the  duty  of  prayer:  but  see  the 
difference.  The  convictions  of  the  penitent  have  emptied  him  of  all 
his  self-sufficiency:  he  once  thought  of  mending  his  ways,  and  com- 
mending himself  to  God,  but  a  view  of  the  spirituality  of  the  law  has 
annihilated  all  his  hopes  at  once.  He  had  hoped  at  least  by  amend- 
ment and  by  duties,  to  do  something  for  the  better;  instead  of  which 
he  grew  worse.  All  his  resolutions  and  strivings  have  only  sunk 
him  deeper  in  the  mire;  he  feels  that  he  has  no  hope,  no  help  in 
himself;  and  now,  none  but  the  Lord  can  save  him.  His  language 
is,  "Lord  help  me:  God  be  merciful  to  me  a  sinner."  This  then  is 
the  time  of  love;  and  when  he  has  nothing  to  pay,  the  Lord  forgives 
him  all.  Now  the  good  news  of  the  gospel  is  truly  welcome;  salva- 
tion by  grace,  and  for  Christ's  sake,  is  all  he  desires.  In  Christ  he 
finds  enough  to  supply  all  his  wants,  and  he  goes  away  from  the 
mercy -seat  full  of  hope,  and  joy,  and  peace.  But  here  is  ano- 

ther, who  though  he  has  felt  much,  and  tried  to  do  something,  and 
often  failed,  yet  still  hopes  for  the  Islessing  of  God  on  his  good  en- 


40l5        Et"PECTS  OP  TH£  gosp:el  on  OPPOSlTi:  CharActeki^/ 

deavours.  Some  of  his  vows  have  been  broken,  but  he  will  renew 
them;  temptations  have  prevailed  against  him^  but  he  will  take  more 
care  in  future.  "The  bricks  are  fallen  down,  but  he  will  build  with 
hewn  stone."  Isai.  ix.  10.  But  this  man  is  still  a  Pharisee,  and  God 
will  send  him  empty  away.  There  is  nothing  in  the  gospel  for  him, 
nothing  that  suits  his  taste.  Mercy  is  provided  for  the  guilty  and 
the  miserable,  help  is  provided  for  the  helpless,  and  a  Saviour  for  the 
lost:  but  he  is  rich  and  full,  and  feels  his  need  of  nothing. 

2.  In  reading  the  Scriptures,  we  shall  also  see  the  truth  of  the  text 
exemplified.  One  reads  the  word  of  God  that  he  may  under- 
stand and  obey,  that  he  may  find  the  good  way  and  walk  therein. 
Jer.  vi.  16.  He  does  so,  and  finds  "rest  to  his  soul."  Ano- 
ther comes  to  read  or  hear  the  word,  full  of  his  own  wisdom,  it  may 
be  to  find  fault,  and  gets  confirmed  in  his  prejudice  and  unbelief. 
Prov.  xiv.  6.  He  reads,  but  finds  nothing,  and  is  sent  empty  away. 
Matt.  xiii.  14. 

3.  Both  these  opposite  characters  attend  upon  public  ordinances ^  but 
in  a  very  different  way,  and  for  different  purposes.  Here  the 
poor  and  needy  come  hungering  for  the  bread  of  life;  he  comes  to  be 
fed,  and  is  filled  with  good  things.  The  gospel  is  food  for  his  soul, 
and  so  coming  he  finds  what  he  Wants;  some  text  is  explained,  some 
promise  is  applied,  that  is  peculiarly  applicable  to  his  circumstances. 

Another,  full  of  himself,  comes  to  public  worship,  but  over- 
looks the  good;  he  dwells  upon  the  manner,  and  forgets  the  matter; 
the  least  impropriety  of  speech  or  attitude  spoils  his  opportunity,  and 
he  is  sent  empty  away. 

4.  In  appearing  before  the  last  tribunal,  the  very  same  principle 
will  be  exemplified.  Believers  will  appear  in  the  spirit  of 
meekness  and  lowliness,  desiring  to  be  found  in  Christ;  and  when 
they  come  to  die,  they  think  of  nothing  but  him.  They  shall  ac- 
cordingly be  found  in  him,  and  shall  receive  at  his  hands  the  gift  of 
eternal  life.  The  others  come  with  vain  expectations,  plead- 
ing their  good  deeds,  and  forgetting  their  defects.  "Lord,  when  saw 
we  thee  hungry,  and  did  not  feed  thee  ?"  "  In  thy  name  we  have 
done  many  wonderful  works."  But  his  answer  will  be,  "  Depart 
from  me:  I  never  knew  you!" 

(1.)  All  true  religion  begins  with  the  knowledge  of  ourselves,  and 
being  emptied  of  our  own  sufficiency;  and  there  is  no  coming  to  a 
saving  acquaintance  with  Christ  in  any  other  way. 

(2.)  Yet  it  is  not  this,  nor  any  thing  in  us,  that  warrants  our 
coming  to  Christ.  Invitations  are  addressed  to  sinners  as  such,  irre- 
spective of  any  qualification;  but  without  a  spirit  of  lowliness  and 
self-abasement,  we  shall  never  come,  and  the  invitations  will  be  ad- 
dressed to  us  in  vain. 


(     409     ) 


SOURCES  OF  HOPE  IN  THE  DAY  OF  TROUBLE. 

Oh  Lord,  my  strength,  and  my  fortress,  and  my  refuge  in  the  day  of  affliction,  the 
gentiles  shall  come  unto  thee  from  the  ends  of  the  earth,  and  shall  say,  Surely  our 
fathers  have  inherited  lies,  vanity,  and  things  wherein  there  is  no  profit. — Jere-' 
MiAH  xvi.*l9. 

This  whole  chapter  is  full  of  grief  and  sorrow,  and  full  of  woes  and 
threatenings  against  Jerusalem.  The  prophet  describes  the  calamities 
that  were  coming  upon  the  nation,  together  with  their  causes,  and 
then  concludes  with  the  prayer  in  the  text,  ver.  10 — 19. 

I.  Attend  to  a  few  explanatory  remarks. 

1.  The  day  of  affliction  here  means  the  day  of  Jerusalem's  destruc- 
tion by  the  Chaldeans,  and  this  was  to  Jeremiah  a  day  of  sore  calam- 
ity. He  loved  his  country,  but  most  of  all  the  city  of  God;  and  in 
the  prospect  of  its  destruction  he  felt  as  Moses  did,  when  he  pleaded 
for  Israel,  saying,  «  And  what  wilt  thou  do  unto  thy  great  name  ?" 
This  is  the  true  spirit  of  religion,  manifesting  itself  in  a  supreme  con- 
cern for  God's  righteous  cause,  and  feeling  a  tender  interest  in  the 
welfare  of  those  who  are  unconcerned  about  themselves.  Thus  Christ 
felt  for  Jerusalem,  and  Paul  for  his  unbelieving  countrymen. 

2.  The  day  of  affliction,  whether  public  or  private,  led  the  prophet 
to  earnest  prayer;  and  he  pours  out  his  soul  before  God  as  "his  strength, 
his  fortress,  and  his  refuge."  These  are  all  military  terms,  and  well 
adapted  to  the  exigencies  which  the  prophet  had  in  view.  "  Strength  " 
is  necessary  to  fit  us  for  warfare,  a  "  fortress  "  to  flee  to  when  defeated 
by  the  enemy,  and  a  "  refuge  "  when  driven  away  like  the  Benja- 
mites  into  the  rock  Rimmon.  God  is  a  refuge  when  all  other  helps 
fail :  happy  those  who  flee  to  him  to  hide  themselves  in  times  of  trou- 
ble. Psa.  xxvii.  5. 

3.  Viewing  his  own  country  as  going  to  ruin  and  desolation,  the 
prophet  mentions  the  conversion  of  the  gentiles,  as  afibrding  him  relief 
and  comfort  in  the  day  of  his  calamity.  (1.)  Because  the  con- 
version of  the  gentiles  would  tend  to  keep  alive  the  interests  of  reli- 
gion, and  God's  cause  shall  not  sink,  come  what  will.  If  it  declines 
m  one  place,  it  shall  revive  in  another;  and  if  the  Jews  cease  to  serve 
him,  he  will  have  a  people  from  among  the  gentiles.  Rom.  ix.  26. 

(2.)  He  mentions  the  calling  of  the  gentiles  as  a  reproof  to 
his  own  nation,  and  to  provoke  them  to  jealousy,  as  Paul  did  in  his 
day.  Rom.  x.  19;  xi.  11—14.  The  Jews  in  Jeremiah's  time  were 
going  off*  to  that  very  idolatry  of  which  the  gentiles  themselves  should 
shortly  be  ashamed,  and  say,  "  Surely  our  fathers  have  inherited  lies, 
vanity,  and  things  wherein  there  is  no  profit."  The  ignorant  and 
unenlightened  gentiles  shall  become  wiser  than  Israel,  with  all  their 
high  advantages.  Rom.  ix.  30,  31. 

II.  Improve  the  subject,  and  apply  it  to  ourselves. 

1.  In  seasons  of  discouragement  the  servants  of  God  should  be 
VOL.  II. — 52 


410 

much  in  prayer.  Those  who  are  so  will  find  him  to  be  "  their  strength, 
their  fortress,  and  their  refuge,  a  very  present  help  in  every  time  of 
need."  Psa.  Ixii.  6—8. 

2.  In  such  seasons  we  may  take  comfort  in  the  hope  of  better  times, 
and  in  the  prospect  of  the  glorious  things  spoken  of  the  city  of  God. 
Thus  our  Lord  comforted  himself,  Tsai.  xlix.  5,  6;  and  thus  also  he 
comforted  his  disciples.  John  xvi.  7 — 10. 

3.  The  propheey  in  the  text  has  been  accomplished  in  a  good  degree 
already,  and  will  be  abundantly  more  so  in  the  latter  day.  Gentiles 
have  indeed  come  to  the  Saviour,  and  have  turned  from  idols,  to  serve 
the  living  and  true  God.  Have  we  also  done  the  same,  and  cordially 
embraced  the  gospel  ? 

4.  In  the  example  of  Jeremiah  we  see  that  the  pious  Jews  were 
concerned  for  our  salvation,  and  longed  and  prayed  for  it:  how  much 
does  it  become  us  therefore  to  be  concerned  for  the  conversion  of 
the  Jews,  that  all  Israel  may  be  saved !  Psa.  Ixvii. 

5.  It  is  no  dishonour,  we  see,  to  abandon  the  religion  of  our  forefa- 
thers, when  it  is  found  to  be  unprofitable  and  vain.  The  gentiles 
were  to  do  this,  and  we  also  must  be  delivered  from  every  species  of 
religion  that  is  founded  merely  in  tradition.  1  Pet.  i.  18. 

6.  When  we  hear  of  the  conversion  of  the  heathen,  it  becomes  us 
to  tremble  for  ourselves,  lest  it  should  portend  our  downfal.  It  was  so 
alternately  both  with  Jews  and  gentiles,  and  may  be  so  with  us  and 
other  nations.   Rom.  xi.  20. 

7.  We  here  learn  what  is  the  true  way  of  salvation,  and  that  is, 
coming  to  Christ,  or  coming  to  God  through  him.  This  is  the  com- 
mencement of  all  true  religion,  and  thus  it  is  described,  both  in  the 
Old  and  New  Testament.  Isai.  xlv.  24;  John  xii.  32. 

8.  The  coming  of  the  gentiles  to  Christ,  from  the  ends  of  the 
earth,  will  establish  universal  peace,  harmony  and  love,  and  "  all  na- 
tions shall  be  blessed  in  him,  and  shall  call  him  blessed." 


CHARACTER  AND  PORTION  OF  GOD'S  PEOPLE. 

Oh  how  great  is  thy  goodness,  which  thou  hast  laid  up  for  them  that  fear  thee;  which 
thou  hast  wrought  for  them  that  trust  in  thee  before  the  sons  of  men. — Psalm 
xxxi.  19. 

The  goodness  of  God  is  a  delightful  theme,  and  forms  the  principal 
glory  of  the  divine  character.  Great  as  he  is  in  majesty,  power,  and 
dominion,  he  rather  chooses  to  be  known  as  the  God  of  love,  and  of 
all  grace;  for  mercy  is  his  chief  delight.  The  common  good- 

ness of  God  extends  to  all,  for  "  his  tender  mercies  are  over  all  his 
works :"  but  there  is  a  special  goodness,  which  is  enjoyed  only  by 
his  people,  and  of  this  the  text  speaks. 

I.  Consider  the  objects  of  the  special  goodness  and  mercy  of  God. 

They  are  such  as  "fear  him,  and  trust  in  him  before  the  sons  of 


411 

men."  The  union  of  these  two  principles  is  what  constitutes  the  Chris- 
tian character. 

1.  They  are  such  as  fear  God.  This  is  a  general  term  by  which 
his  people  are  described  in  the  old  testament;  it  implies  a  reverence  for 
his  holy  name,  and  an  unreserved  obedience  to  his  will.  They  fear 
him  not  with  the  terrors  of  a  slave,  but  with  the  feelings  of  a  child,  who 
trembles  at  his  father's  frown,  not  that  he  may  flee  from  him,  but  fall 
submissive  at  his  feet.  Saul  feared  and  fled,  and  so  did  Cain;  but  David 
feared,  and  prostrated  himself  in  the  dust. 

2.  They  are  said  to  trust  in  him,  as  well  as  fear  him.  The  true  fear 
of  God  cherishes  no  suspicion  or  unbelief,  it  inspires  confidence  and 
hope,  and  joy.  Believing  and  trusting,  being  connected  with  the  fear 
of  God,  prevents  both  presumption*  and  despair.  Hereby  real  be- 
lievers also  are  distinguished  from  pharisees,  whose  religion  is  all  fear, 
and  whose  services  result  from  the  mere  dread  of  future  misery.  They 
would  neither  serve  God,  nor  do  any  thing  to  please  him  but  for  this, 
or  the  hope  of  being  well  rewarded.  In  the  same  way  real  Chris- 
tians are  distinguished  from  self-confident  antinomians,  whose  religion 
is  nothing  but  unfounded  assurance,  and  an  arrogant  assumption  of 
the  promises,  unaccompanied  with  the  fear  of  God. 

,3.  The  characters  referred  to  in  the  text  are  such  as  fear  God,  and 
trust  in  him,  before  the  sons  of  men.  Their  religion  is  open  and  in- 
genuous, as  well  as  ardent  and  sincere.  "The  sons  of  men  "  neither 
trust  in  God  nor  fear  him,  but  despise  those  who  do;  while  such  as 
love  God  will  do  both,  and  do  it  openly.  This  tends  to  honour  God, 
and  therefore  God  will  honour  them.  It  tends  likewise  to  reprove 
the  world,  and  they  are  his  witnesses  against  it.  The  Scriptures 
deem  it  of  importance  that  his  friends  should  be  seen  and  known  as 
such,  and  have  promised  that  they  shall  be  openly  acknowledged  in 
the  last  day. 

II.  Observe  what  God  has  laid  up  and  wrought  out  for  them  that 
^*fear  him,  and  trust  in  him  before  the  sons  of  men." 

1.  It  is  a  goodness  answerable  to  the  trust  reposed.  The  Lord 
will  not  deceive  the  hopes  of  them  that  love  him  and  confide  in  him; 
he  has  promised  every  thing  to  faith,  and  he  will  give  it. 

2.  It  is  goodness  laid  up  and  wrought  out.  It  is  laid  up  in  the 
divine  purposes,  and  wrought  out  in  a  way  of  providence;  it  is  laid 
up  as  an  inheritance  reserved,  and  wrought  out  for  us  as  we  need  it : 
it  is  laid  up  to  be  enjoyed  hereafter,  and  part  of  it  expended  to  make 
us  meet  for  the  final  possession. 

3.  The  magnitude  of  this  portion  is  unspeakable:  "oh  how  great 
i«  his  goodness!"  (1.)  The  circumstances  under  which  we  are 
viewed,  tend  to  enhance  the  mercy.  We  are  lost,  ruined,  and  un- 
done :  how  great  is  that  goodness  which  could  provide  for  the  pardon 
of  all  our  sins,  for  the  moral  renovation  of  our  nature,  and  perfect- 
ing the  work  of  grace  with  a  crown  of  glory.  (2.)  The  fulness  of 
the  provision  which  God  has  made  for  his  people,  aifords  a  stLU 


412  CHRIST  THE  OBJECT  OF  SUPREME  DESIRE. 

greater  display  of  his  mercy.  It  is  what  <*  eye  hath  not  seen,  nor 
ear  heard,  exceeding  abundantly  above  all  that  we  can  ask  or  think." 
(3.)  The  safe  hands  in  which  all  is  deposited.  God  himself  has  laid 
up,  and  he  himself  will  give  the  inheritance.  (4.)  The  sovereign 
freedom  with  which  it  is  dispensed,  without  money  and  without  price, 
yet  in  a  manner  corresponding  with  infinite  wisdom.  (5.)  The  sea- 
sonableness  of  the  distribution.  The  greater  part  of  the  portion  is 
still  to  come,  yet  in  every  time  of  need  a  present  supply  is  given,  suf- 
ficient to  carry  us  to  our  journey's  end,  and  to  give  us  a  foretaste 
And  an  earnest  of  the  future  inheritance. 


CHRIST  THE  OBJECT  OF  SUPREME  DESIRE. 

But  what  things  were  gain  to  me,  those  i  counted  loss  for  Christ.  Yea  doubtless, 
and  I  count  all  things  but  loss  for  the  excellency  of  the  knowledge  of  Christ  Jesus 
my  Lord;  for  whom  1  have  suffered  the  loss  of  all  things,  and  do  count  them  but 
dung,  that  1  may  win  Christ,  and  be  found  in  him. — Philippians  iii.  7 — 9. 

This  is  the  language  of  Paul  while  a  prisoner  at  Rome.  Those 
who  live  at  ease  do  not  know  so  well  how  to  realize  the  importance 
of  religion  and  the  blessings  of  salvation,  but  this  was  a  situation  in 
which  a  person  would  feel  himself  in  earnest;  and  though  this  am- 
bassador was  himself  in  bonds,  he  rejoices  in  the  success  and  enlarge- 
ment of  the  gospel:  ch.  i.  12 — 1,4.  He  had  already  made  many 
sacrifices  for  the  cause  of  Christ,  and  he  is  prepared  to  make  many 
more,  even  to  the  giving  up  of  life  itself. 

I.  Contemplate  the  object  of  Paul's  desire. 

The  sum  of  all  is  Christ;  to  know  him,  to  win  him,  to  be  found  in 
him:  and  this,  if  we  are  Christians,  will  be  all  our  salvation,  and  all 
our  desire. 

1.  The  knowledge  of  Christ  is  a  principal  object  of  desire.  Know- 
ledge here  includes  faith  in  him,  which  has  "the  promise  of  eternal 
life;"  it  is  not  a  simple  apprehension  of  the  truth,  but  "  a  receiving  of 
the  truth  in  love."  John  xvii.  3.  To  this  knowledge  the  apostle 
ascribes  an  "  excellency,"  in  comparison  of  all  his  former  acquire- 
ments; and  its  excellency  is  derived  from  the  object  itself.  What- 
ever relates  to  Christ's  coming  into  the  world,  his  life,  his  death,  his 
resurrection,  his  ascension,  his  intercession,  and  second  coming;  what- 
ever relates  to  his  person,  his  work,  his  offices,  and  qualifications;  all 
possess  an  incomparable  excellency,  and  awaken  the  deepest  interest 
in  the  heart  of  every  true  believer.  These  are  subjects  on  which 
angels  delight  to  dwell,  and  so  did  Paul,  from  the  day  that  he  had 
first  discovered  them. 

2.  His  object  was  to  win  Christ,  All  believers  are  running  a  race, 
and  pressmg  towards  the  mark;  and  Christ  is  the  prize  of  this  high 
calling,  the  substance  and  the  essence  of  eternal  life.  The  covenant 
made  with  David,  had  Christ  for  its  principal  object;  and  this  was  all 
his  salvation,  and  all  his  desire.  If  we  have  him  we  have  life,  and 
aU  things  freely  for  his  sake:  this  is  heaven  and  nothing  short  of  it. 


CHRIST  THE  OBJECT  OF  SUPREME  DESIRE.  413 

3.  F^uVs  desire  was  to  he  foundin  him.  Here  he  looks  forward 
to  the  end  of  the  world,  and  the  last  judgment.  Christ  is  the  ark, 
the  city  of  refuge;  and  the  object  desired  is,  to  be  found  in  him.  He 
is  the  bridegroom;  and  to  be  united  to  him  is  to  be  interested  in  his 
righteousness,  and  in  all  the  blessings  of  his  salvation.  This  is  the 
way  of  acceptance  with  God,  to  the  utter  exclusion  of  every  other, 
ver.  9. 

II.  The  sacrifices  which  the  apostle  made  for  the  sake  of  these  in- 
teresting and  important  objects. 

He  had  already  relinquished  much  for  Christ's  sake,  but  he  did  not 
consider  that  relinquishment  as  a  procuring  cause,  or  as  entitling  him 
to  the  blessings  of  salvation ;  nor  did  he  reckon  that  these  blessings 
were  to  be  given  as  a  compensation  for  his  sacrifices,  or  his  suflferings. 
What  he  had  given  up  he  now  considers  as  dross  and  "dung,"  some- 
thing to  be  cast  away,  in  order  to  make  room  for  what  is  far  better. 
In  general  they  were  things  pertaining  to  the  "flesh"  ver.  4;  things 
that  had  been  "  gain  "  to  him,  ver.  7,  or  what  he  had  highly  esteemed; 
but  now  they  are  cheerfully  relinquished,  in  the  hope  of  a  better 
portion. 

More  particularly — 

1.  ^11  his  mental  acquirements  are  esteemed  as  nothing,  less  than 
nothing,  and  vanity;  he  no  longer  serves  himself  by  them,  or  makes 
them  the  object  of  his  glorying.  He  had  been  educated  at  the  feet 
of  Gamaliel,  was  possessed  of  great  mental  resources,  and  had  once 
valued  himself  on  this  account;  but  now  it  is  all  nothing,  in  comparison 
of  the  knowledge  of  Christ.  If  any  of  his  acquirements  were  sancti- 
fied to  his  service,  and  devoted  to  his  glory,  well  and  good;  but  for 
any  other  purpose  he  desired  not  to  possess  them. 

2.  He  had  given  up  all  his  earthly  prospects,  that  he  might  win 
Christ.  No  doubt  he  stood  fair  for  promotion,  and  might  have  re- 
alized much  worldly  gain  and  reputation.  His  talents  and  education 
fitted  him  for  the  highest  offices  both  in  church  and  state,  while  his 
zeal  and  ardour  furnished  the  highest  commendation:  but  he  lets  it 
all  go  for  Christ,  thinks  of  nothing  but  winning  the  immortal  prize, 
and  finding  his  all  in  him. 

3.  He  had  relinquished  all  his  religious  advantages  and  attainments, 
as  well  as  his  secular  interests  and  prospects,  ver.  4 — 6.  These  were 
such,  while  a  pharisee,  that  he  had  no  doubt  of  being  justified  by  his 
own  good  works,  for  he  excelled  most  of  his  own  nation  in  the  Jew- 
ish religion.  They  were  once  counted  great  "  gain  "  to  him;  but  are 
now  considered  as  belonging  to  the  flesh,  and  no  better  than  "loss 
and  dung,"  ver.  7,  8.  These  were  things,  too,  for  which  his 
countrymen  had  sacrificed  even  Christ  himself;  and  it  is  for  these  that 
men  are  still  sacrificing  their  own  souls,  giving  up  the  gospel  and 
eternal  life  for  the  sake  of  worldly  gain  and  reputation.  But  Paul 
relinquished  all  these  for  a  religion  that  would  expose  him  to  hunger 
and  thirst,  to  nakedness  and  peril,  to  weariness  and  painfulness,  and 


414  CHRIST  THE  OBJECT  OF  SUPREME  DESIRE. 

at  last  to  an  ignominious  death.  He  was  willing  to  give  up  all  his 
old  religion,  all  his  high  attainments,  to  stand  on  a  level  with  the 
chief  of  sinners,  and  be  wholly  indebted  to  Christ  for  his  salvation. 
These  are  hard  things  in  the  eyes  of  the  world,  but  the  love 
of  Christ  constrained  him  to  such  a  sacrifice.  Such  also  was  the 
choice  that  Moses  made;  and  though  we  may  not  be  called  to  endure 
similar  sufferings  and  privations,  yet  we  must  be  prepared  to  relin- 
quish whatever  stands  in  competition  with  Christ,  and  to  endure  all 
things  for  his  sake. 

HI.  Observe  the  cheerfulness  with  which  the  apostle  mtikes  these 
sacrifices. 

From  the  first  day  that  he  believed  in  Jesus  he  gave  up  all  as  lost, 
like  one  who  had  been  dealing  in  a  bad  commodity.  All  his  acquire- 
ments and  worldly  prospects,  together  with  the  time  and  labour  be- 
stowed upon  them,  are  now  considered  as  utterly  vain  and  futile. 
Some  indeed  might  imagine  that  he  acted  rashly,  under  first 
impressions,  and  would  afterwards  repent,  as  others  have  done,  and 
grown  weary  in  their  Christian  course.  But  not  so  Paul,  who  takes 
care  to  assure  us  that  this  was  not  his  case.  He  says  not  only,  '*  I 
have  suffered  the  loss  of  all  things,  but  I  do  count  them  but  dung  that 
I  may  win  Christ."  And  lest  this  should  not  be  sufficient,  he  adds, 
"Yea,  doubtless;"  that  he  was  still  of  the  same  mind  as  he  had  been 
at  first,  and  had  no  reason  to  alter  the  choice  which  he  had  made. 
All  this  too  was  spoken  while  he  was  in  prison,  and  in  the 
prospect  of  martyrdom.  Oh  what  a  recommendation  is  this  of  the 
blessed  Saviour,  that  eight  and  thirty  years,  of  reproach  and  suffering 
/or  his  sake  had  not  abated,  but  inflamed  his  love  towards  him. 

Improvement. 

(1.)  From  hence  we  learn  the  way  to  heaven.  It  is  to  know  Christy 
to  choose  him,  to  believe  in  him  for  acceptance  with  God,  and  to  be 
willing  to  part  with  all  things  for  his  sake. 

(2.)  We  are  here  presented  with  the  model  of  a  Christian  minister, 
whose  theme  and  whose  glory  must  be  the  cross  of  Christ.  If  faith- 
ful also  in  the  work  of  the  Lord,  he  will  look  for  no  other  reward 
than  that  which  Paul  expected,  and  that  is,  to  win  Christ  and  be 
found  in  him. 

(3.)  It  is  union  with  Christ  here,  that  prepares  us  for  glory  here- 
after, and  which  will  more  than  counterbalance  all  our  present  losses 
And  sufferings  for  his  sake.  Rom.  viii.  18. 


THE  UNION  OF  PRIVATE  AND  PUBLIC  INTERESTS  IN 
THE  SERVICE  OF  GOD. 

From  above  the  horse-gate  repaired  the  priests,  every  one  over  against  his  house. 
After  them  repaired  Zadok  the  son  of  Immer,  over  against  his  house.  After  him 
repaired  also  Shemaiah,  the  son  of  Shechaniah,  the  keeper  of  the  east  gate.  After 
him  repaired  Hananiah  the  Son  of  Shelemiah,  and  Hanun  the  sixth  son  of  Zalaph, 
another  piece.  After  him  repaired  MeshuUara  the  son  of  Berechiah,  over  against 
his  chamber. — Nehemiah  iii.  28 — 30. 

It  is  interesting  to  observe  the  zeal  and  diligence  of  the  returned 
captives,  in  building  the  walls  of  Jerusalem.  The  city  and  temple 
had  been  rebuilt  above  sixty  years  before,  but  the  walls  of  the  city 
were  broken  down,  and  the  people  were  under  great  affliction  and 
reproach:  ch.  ii.  17.  Nehemiah,  when  informed  of  these  circum- 
stances, fasts  and  prays;  and  obtains  a  commission  from  the  king  to 
go  and  rebuild  the  city  walls.  He  meets  with  many  difficulties,  and 
with  much  opposition  from  the  enemies  of  Israel;  but  the  people  had 
a  mind  to  work,  and  he  soon  began  and  finished  the  undertaking. 
In  this  he  discovered,  not  only  his  patriotism,  but  a  spirit  of  piety 
and  devotedness  to  the  service  of  God;  for  it  was  God's  city,  and 
the  place  of  his  sanctuary. 

This  chapter  informs  us  who  were  the  builders,  and  their  names 
are  left  on  record  as  a  memorial  to  all  generations. 

(1.)  Observe  how  the  work  was  divided  among  theniy  and  how  by 
every  man's  attending  to  his  proper  share,  the  whole  was  presently 
completed.  Great  things  may  be  done  by  unity,  and  by  every  one's 
taking  his  part;  this  promotes  emulation,  and  is  highly  serviceable  to 
a  good  cause. 

(2.)  Though  each  had  a  separate  part  of  the  work  assigned  him, 
yet  there  was  no  separate  interest.  Some  repair  in  one  place,  and 
some  in  another;  but  it  was  all  to  construct  one  wall,  and  that  to* 
defend  the  city,  by  which  they  might  all  live  in  peace,  and  serve 
the  Lord. 

(3.)  Things  were  so  ordered  that  each  man,  and  body  of  men,, 
might  have  their  work  allotted  them  as  nearly  as  possible,  over  against 
their  dwellings.  This  was  combining  together  private  and  public 
good  in  the  service  of  God,  and  this  is  what  should  be  aimed  at 
in  all  cases. 

We  are  required  to  cultivate  largeness  of  heart,  and  to  keep  in 
view  the  glory  of  God  and  the  general  good,  in  all  our  undertakings; 
yet  those  things  which  most  nearly  concern  us,  are  to  be  the  special 
object  of  our  care  and  charge,  and  in  properly  attending  to  this,  we 
shall  most  effectually  promote  the  other.  Each  of  the  Jewish  cap- 
tives was  required  to  have  the  good  of  Jerusalem  at  heart,  and  not 
to  be  merely  concerned  about  himself,  or  his  own  convenience;  yet 
by  building  the  wall  "  over  against  his  own  house,  or  over  against 
his  chamber,"  he  combined  private  convenience  with  public  good. 


416  THE  UNION  OF  INTEREST  IN  THE  SERVICE  OF  GOD. 

and  discharged  his  peculiar  trust,  while  seeking  the  welfare  of  his 
fellow  citizens. 

The  principle  exhibited  in  the  passage  before  us  is  the  union  of 
private  and  public  interest  in  the  service  of  God;  and  this  we  may  see 
exemplified  in  those  things  which  more  immediately  concern  our- 
selves. 

1.  The  first  object  to  which  our  attention  must  be  directed  is  the 
welfare  of  our  own  souls. 

Whatever  else  we  do,  if  we  neglect  this,  it  will  come  to  nothing. 
Probably  you  have  read  and  heard  much  about  the  gospel,  of  the  con- 
version of  sinners,  and  of  some  of  your  own  connexions:  but  what  is 
the  state  of  the  wall  "  against  your  own  house?"  Are  you  really 
born  again,  and  have  you  repented  and  believed  the  gospel?  Sup- 
posing you  are  a  true  believer,  what  is  the  state  of  your  own  soul? 
Do  you  love  to  read  and  pray,  and  serve  the  Lord ;  are  these  your 
daily  exercise  and  delight?  In  watching  over  the  interests  of  others 
we  are  greatly  in  danger  of  neglecting  our  own  vineyard.  If 

properly  attentive  to  our  own  souls,  we  shall  at  the  same  time  glorify 
God,  and  contribute  to  the  general  good.  Spirituality  is  necessary  to 
usefulness ;  without  it  we  can  do  nothing;  and  the  more  spiritual  we 
are  the  more  good  we  are  capable  of  doing.  Let  us  build  up  the  wall 
against  our  own  house,  and  we  shall  thereby  promote  the  interest  of 
Christ  in  the  world. 

IL  The  next  object  that  requires  attention  is  the  spiritual  welfare 
of  our  families. 

The  care  of  those  more  immediately  committed  to  our  charge,  is 
a  duty  of  very  high  importance.  The  work  of  changing  the  heart 
does  not  belong  to  us,  but  the  means  do,  and  we  are  solemnly  re- 
quired to  instruct,  and  admonish  those  who  are  about  us.  Godly 
parents  will  travail  in  birth  for  their  children,  until  Christ  be  formed 
in  them.  If  God  should  bless  our  labours  in  this  respect,  and 

the  walls  of  Jerusalem  be  built  up,  it  will  be  for  the  general  good. 
Families  are  nurseries  for  the  church  of  God ;  let  us  therefore  labour 
to  bring  them  to  the  knowledge  of  the  truth,  and  we  shall  thereby 
contribute  to  the  public  interests  of  religion. 

III.  Another  important  object  is  the  spiritual  improvement  of  our 
religious  connexions. 

It  becomes  us  to  seek  the  good  of  Christ's  kingdom  at  large,  and 
to  pray  for  all  that  love  the  Saviour  in  sincerity;  but  this  is  consistent 
with  a  more  immediate  attention  to  our  particular  connexions.  There 
are  duties  which  we  owe  to  our  Christian  brethren,  duties  which  mi- 
nisters owe  to  the  people,  and  the  people  to  them;  but  whatever  pro- 
motes the  immediate  good  of  our  connexions,  tends  also  to  promote  the 
general  interests  of  Christ's  kingdom.  This  therefore  is  "  building 
the  wall  over  against  our  own  house,  for  the  city  of  our  God,  and  the 
place  of  his  sanctuary." 


CHARACTERISTICS  OF  TRUE  BELIEVERS.  417 

IV.  Another  object  of  regard  is  the  good  of  our  neighbours  and 
acquaintances  around  us. 

If  every  one  were  attentive  to  the  spiritual  welfare  of  those  within 
his  reach,  how  soon  would  the  wall  be  built  up.  In  visiting  the  sick, 
instructing  the  ignorant,  praying  for  and  comforting  the  afflicted,  in- 
viting them  to  hear  the  gospel,  leading  them  to  the  house  of  God,  and 
performing  towards  them  all  the  offices  of  kindness  and  civility,  much 
good  might  be  effected,  and  much  done  towards  the  enlargement  of 
Christ's  kingdom.  There  is  a  station  which  Providence  has  assigned 
us;  to  fill  this  up  with  the  work  of  faith,  and  the  labour  of  love,  is  to 
build  up  the  wall  over  against  our  own  house,  and  so  to  contribute  our 
share  of  usefulness. 

Improvement. 

(1.)  Learn  from  hence  the  importance  oi  every  one*s  doing  sorrier 
thing  to  promote  the  cause  of  Christ.  It  is  the  combination  of  efforts 
properly  directed,  that  generally  ensures  success. 

(2.)  Let  us  not  be  so  concerned  about  ourselves,  as  to  neglect  the 
good  of  others.  Some  were  active  in  rebuilding  the  walls  of  Jerusalem, 
who  had  neither  "house"  nor  "chamber"  in  the  city.  These  were 
the  men  of  Jericho,  ver.  2;  the  Tekoites,  ver.  5,  27;  and  the  men  of 
Meremoth,  ver.  4,  21.  These  who  had  no  private  interest  to  seek 
were  glad  to  contribute  to  the  public  good,  and  have  left  an  example 
worthy  of  imitation. 

(3.)  He  that  does  nothing  for  the  cause  of  Christ,  shows  that  he  has 
no  interest  in  it,  and  shall  derive  no  good  from  it.  "  He  is  an  empty 
vine  that  bringeth  forth  fruit  unto  himself." 


CHARACTERISTICS  OF  TRUE  BELIEVERS. 

This  is  the  generation  of  them  that  seek  him,  that  seek  thy  face,  O  Jacob. — Psalm 

xxiv.  6. 

Jewish  worship  was  less  pure  and  spiritual  than  gospel  worship, 
yet  even  then,  true  and  false  worshippers  were  distinguished.  Some 
indeed  have  supposed  that  the  Sinai  covenant  required  only  external 
obedience,  and  had  nothing  to  do  with  the  heart;  but  this  is  a  mistake, 
for  every  law  of  God  must  necessarily  require  the  heart,  and  nothing 
short  of  it.  The  text  before  us,  by  giving  a  description  of  the  true 
citizens  of  Zion,  is  a  proof  of  this,  ver.  3 — 6. 

I.  Explain  the  terms  in  the  text. 

1.  By  the  term  generation  is  generally  meant  all  the  people  of  one 
age,  or  particular  period  of  time,  who  happen  to  be  contemporary 
together.  But  here  it  means  a  specific  class  of  persons,  distinct  from 
the  generality,  and  who  are  known  by  their  moral  qualities.  Solomon 
has  given  a  similar  classification,  Prov.  xxx.  11 — ^^14,  and  we  see  the 
VOL.  II. — 53 


4^18  CHARACTERISTICS  OF"  TRUE  BELIEVERS. 

same  characters  existing  at  the  present  day.  These  are  seeking  after 
riches,  fame,  and  worldly  honour.  There  is  also  a  generation  of  God's 
(Children,  whose  distinguishing  character  it  is  that  they  seek  his  face. 
Psal.  Ixxiii.  15;  iv.  6. 

2.  By  the  face  of  God  is  meant  his  favour,  which  is  granted  to  them 
that  seek  him.  When  Absalom  was  exiled  from  David's  court,  and 
dwelt  at  Geshur,  he  was  not  permi-tted  to  see  "the  king's  face,"  a  plea- 
sure enjoyed  only  by  his  friends  and  favourites. 

3.  Those  who  truly  seek  the  Lord,  seek  him  as  the  God  of  Ja- 
cob, as  a  covenant  God,  who  at  th^t  time  especially  had  adopted  the 
posterity  of  Jacob^  and  taken  them  into  intimate  relation  to  himself. 
If  we  also  seek  him  aright,  we  must  seek  him  as  a  God  in  covenant, 
not  so  much  in  covenant  with  Jacob,  as  with  Him  to  whom  all  promises 
belong.  God  has  now  revealed  himself  as  the  God  and  Father  of  our 
Lord  Jesus  Christ,  and  in  thus  seeking  we  shall  find  him. 

II.  Consider  what  is  included  in  seeking  the  Lord. 

It  is  something  more  than  an  attendance  on  the  means  of  grace, 
where  God  has  promised  his  presence;  it  includes  the  exercise  of  the 
heart.     More  particularly, 

1.  Seeking  the  Lord  supposes  a  deep  and  mournful  sense  of  dis- 
tance from  him.  Sin  has  made  a  breach  between  God  and  us,  so  that 
he  withdraws  his  presence,  and  hides  his  face  in  anger.  Since  the  fall 
of  man,  God  no  longer  holds  fellowship  with  him;  we  have  lost  his 
favour  and  friendship,  and  those  who  seek  him  must  be  brought  to 
know  and  lament  it.  Hence  it  is  that  real  belicTers  are  not 
at  home  in  the  world,  they  have  not  that  constant  nearness  to  the 
Lord  which  they  desire,  and  the  whole  of  the  present  life  becomes  a 
seeking  state.  There  are  seasons  more  especially  when  such 
as  love  God  are  under  the  hidings  of  his  face,  labouring  under  guilt 
and  darkness;  and  when  this  is  the  case  they  cry  out  with  Job,  "Oh 
that  I  knew  where  I  might  find  him !"  Taking  up  the  resolution  of 
Jonah,  they  say,  "  I  will  look  again  towards  thy  holy  temple."  It  is 
a  mercy,  however,  if  under  all  our  troubles  we  can  find  no  rest  but  in 
tlie  Lord,  and  until  we  seek  his  face  and  find  him. 

2.  It  implies  an  utter  dissatisfaction  with  every  earthly  good. — 
All  are  in  the  pursuit  of  happiness;  some  seek  it  in  honour,  in  riches, 
and  worldly  ease;  but  those  who  seek  the  Lord,  find  that  happiness  is 
nowhere  but  in  him.  Worldly  riches  and  prosperity  afibrd  no  con- 
tentment, nor  the  best  of  friends  in  the  day  of  adversity;  neither  can 
they  be  satisfied  with  an  attendance  on  the  means  of  grace,  if  the 
presence  of  God  is  not  with  them.  When  Saul  was  in  trouble, 
he  sought  for  the  charms  of  music  to  drive  away  his  grief.  In  sick- 
ness, Ahaz  sought  relief  only  from  his  physicians;  others  seek  it  in 
company,  or  in  worldly  pursuits.  But  whether  in  prosperity  or  ad- 
versity, the  Christian  seeks  his  happiness  alone  in  God. 

3.  It  includes  the  use  of  all  appointed  tneans.  Many  seek  the* 
Lord,  but  not  in  the  appointed  way;  they  are  seeking  him  in  a  way  of 


CHARACTERISTICS  OF  TRUE  BELIEVERS.  41S 

self-righteousness,  and  in  dependence  on  their  own  doings;  but  such 
shall  never  find  him.  Jesus  only  is  "the  way,  the  truth,  and  the  life.; 
and  no  man  cometh  unto  the  Father  but  by  him.''  Such  as  truly  seek 
him,  do  it  in  the  exercise  of  faith.  God  has  promised  to  meet  with 
his  people,  and  to  commune  with  them,  but  it  must  be  "from  off  the 
mercy-seat." 

4.  Such  as  truly  seek  the  Lord  seek  him  perseveringly  and  with 
their  whole  heart.  They  do  not  always  find,  on  their  first  seeking, 
but  go  on  to  seek  till  they  "find  him  whom  their  souls  love."  Some 
have  been  discouraged,  and  have  turned  back,  but  it  will  not  be  so 
with  those  who  seek  the  Lord  in  earnest.  They  will  seek  as  for  hidden 
treasure,  will  spare  no  pains,  and  take  no  denial.  Like  Mary  at  the 
sepulchre,  they  will  continue  looking  and  waiting  till  the  Lord  ap- 
pears. In  the  enjoyment  of  his  presence  they  are  contented  in  any 
situation,  but  without  it  a  palace  could  not  make  them  happy,  nor  even 
heaven  itself. 

HI.  Observe  with  what  this  is  connected,  as  the  evidence  of  our 
seeking  the  Lord  aright. 

This  is  the  generation  of  them  that  seek  him,  even  of  such  as  have 
"clean  hands  and  a  pure  heart,  who  have  not  lifted  up  their  soul  to 
vanity,  nor  sworn  deceitfully^,"  ver.  4. 

1.  It  may  be  considered  as  matter  of  fact,  that  true  religion  will 
mvariably  be  accompanied  with  purity  and  integrity,  and  that  these 
things  are  inseparably  connected.  Such  as  love  and  seek  the  Lord 
are  the  only  characters  that  are  truly  upright  There  may  be  some 
professing  religion,  who  nevertheless  lift  up  their  soul  to  vanity,  and 
set  their  affections  upon  the  world;  but  their  profession  is  utterly  vain 
and  delusive.  There  are  also  pretenders  to  virtue  and 
morality;  but  where  shall  we  find  the  man  of  pure  heart?  No  where 
but  among  the  friends  of  God.  Go  and  search  for  them  in  the  world, 
among  infidels  and  mere  nominal  Christians;  and  you  will  not  find 
them. 

2.  It  is  a  fact  that  may  easily  be  accounted  for.  No  other  principle 
will  bear  this  fruit,  but  that  of  true  religion.  Many  motives  may 
operate  a  partial  morality,  but  purity  of  heart  is  the  effect  only  of  re- 
newing grace.  True  religion  begins  in  the  love  of  God,  but  it  will 
lead  to  the  keeping  of  his  commandments,  and  to  the  love  of  our 
neighbour;  and  this  it  is  that  secures  the  practice  of  universal  right- 
eousness. 

(1.)  Are  we  then  such  as  are  among  the  people  of  God?  On  what 
object  is  our  heart  set,  and  what  would  make  us  truly  happy?  Whither 
do  we  go  in  times  of  trial;  and  what  end  have  we  in  view  in  our 
attendance  upon  religious  ordinances? 

(2.)  If  we  be  such  as  seek  the  Lord,  sooner  or  later  we  shall  find.; 
and  let  us  remember,  that  "  those  shall  not  be  ashamed  who  wait  fop 
him." 


(  420  ) 
THE  PRICE  OF  HUMAN  REDEMPTION. 

He  that  spared  not  his  own  Son,  but  delivered  him  up  for  us  all,  how 
with  him  also  freely  give  us  all  things? — Romans  viii.  32. 

The  gift  and  sacrifice  of  Christ  form  a  subject  at  all  times  interesting; 
they  are  the  believer's  feast,  and  the  sinner's  hope.  Here  it  is  men- 
tioned as  an  important  fact,  and  a  most  important  inference  is  derived 
from  it.  It  is  an  argument  from  the  greater  to  the  less,  and  the  gift  of 
all  things  is  considered  as  nothing  in  comparison  to  the  gift  of  Christ. 

I.  Observe  the  amazing  fact:  "  He  spared  not  his  own  Son,  but  de- 
livered him  up  for  us  all." 

Several  important  particulars  are  comprised  in  it— 

1.  It  supposes  the  condition  of  sinners  to  be  most  deplorable,  else 
such  a  sacrifice  would  not  have  been  requisite.  Had  sin  been 
a  small  evil,  or  could  any  other  sacrifice  have  sufficed  for  its  expiation; 
God  would  ^assuredly  have  spared  his  own  Son,  and  the  cup  would 
have  passed  from  him;  but  this  was  found  to  be  impossible.  Matt, 
xxvi.  38,  39;  Heb.  x.  4. 

2.  The  sacrifice  itself  \&  supposed  to  be  of  infinite  worth,  being  the 
sacrifice  of  God's  own  Son,  and  the  shedding  of  his  most  precious 
blood.  To  "  deliver  him  up,"  was  the  greatest  of  all  gifts,  and  of  all 
sacrifices.  Men  usually  "spare"  what  is  most  dear  to  them  till  the 
last  extremity;  a  ship  in  a  storm  will  be  abandoned,  with  all  its  valu- 
able cargo,  if  human  life  can  thereby  be  spared.  Here  it  is 
supposed  that  the  gift  of  Christ  is  the  most  transcendent  instance  of 
the  love  of  God  towards  us.  It  was  great  to  bear  with  us,  amidst  our 
trespasses  and  sins  greater  still  to  pardon  and  justify  us 
greater  still  to  glorify  such  sinful  creatures,  ver.  30.  But 
greater  than  all  these  is  "the  gift  of  his  only  begotten  Son:"  here  the 
"love  of  God  is  unspeakable,  and  passes  knowledge.'^  All 
this,  however,  supposes  the  true  and  proper  divinity  of  Christ,  and 
the  language  of  the  text  could  not  be  justified  on  any  other  principle. 

3.  This  gift  is  expressive  of  God^s  great  displeasure  against  sin. 

Not  to  "spare,"  but  to  "deliver  up,"  are  terms  usually  ap- 
plied to  the  punishment  of  the  most  wicked  and  atrocious  of  mankind. 
Deut.  xxix.  20.  In  this  way  an  idolater  among  the  people  of  Israel 
was  to  be  punished:  "thine  eye  shall  not.pity  him,  neither  shalt  thou 
spare  him."  Deut.  xiii.  8,  9.  So  Christ  was  not  spared,  but 

delivered  up  into  the  hands  of  justice  to  sufier  and  die,  and  to  be 
made  "a  curse  for  us."  2  Cor.  v.  21;  Gal.  iii.  13. 

4.  It  displays  wonderful  compassion  to  sinners,  and  the  great  ac- 
count that  God  makes  of  our  salvation.  It  is  rtot  usual  to  make 
great  sacrifices  for  little  things,  mu*ch  less  would  it  be  compatible  with 
infinite  wisdom.  When  God  would  save  the  people  of  Israel,  he  gave 
"Egypt  for  their  ransom,  Ethiopia  and  Seba  for  their  life."  Isai.  xliii. 
3,  4.  But  when  a  world  is  to  be  saved  from  endless  ruin,  "he  spared 
not  his  own  Son,  but  deliyered  him  up  for  us  all." 


DELIGHT  IN  PUBLIC  WORSHIP.  421 

II.  The  inference  drawn  from  this  interesting  truth:  "How  shall 
he  not  with  him  also  freely  give  us  all  things?" 

1.  Observe  the  medium  through  which  all  things  come  to  us:  they 
are  given  "with  him,"  or  in  connexion  with  the  gift  of  Christ. 
This  takes  the  precedence  of  all  other  gifts  in  the  order  of  time,  as 
well  as  in  magnitude;  and  our  reception  of  Christ  also  takes  precedence 
of  the  reception  of  all  other  spiritual  gifts.  It  is  like  the  marriage 
union;  by  becoming  one  with  him,  we  are  interested  in  all  that  he 
possesses.  Hence  the  importance  of  believing  in  him,  for  "he  that 
hath  the  Son  hath  life,  and  he  that  hath  not  the  Son  of  God,  hath  not 
life."  All  things  are  given  us  for  his  sake,  in  reward  of  his  obedience, 
and  not  for  our  believing. 

2.  The  fulness  of  the  grant:  "all  things.'^  He  gave  us  the 
gospel,  and  also  his  Holy  Spirit,  which  is  comprehensive  of  all  spiritual 
blessings.  He  *' gives  grace  and  glory,'*  an  interest  in  all  things  pre- 
sent, and  in  all  to  come.  Rom.  viii.  28;  1  Cor.  iii.  21 — 23. 

3.  The  freeness  of  it:  he  will  "freely  give  us  all  things." 

This  expression  conveys  two  ideas:  (1.)  That  he  gives  all  things 
without  any  desert  on  our  part,  for  we  were  "enemies"  and  "un- 
godly," when  he  delivered  up  his  Son  for  our  salvation.  Rom.  y.  6 — XO. 
This  also  is  the  model  of  all  his  other  gifts;  they  are  all  freely  bestowed 
through  him,  and  not  for  our  sakes.  He  saves  us  and  calls  us,  he 
justifies  and  glorifies  us,  but  it  is  all  of  grace.  2.  Tim.  i.  9.  (2.)  That 
he  gives  all  freely  and  plenteously,  or  with  a  liberal  hand.  Psalm 
Ixxxvi.  5;  cxxx.  7.  All  who  receive  Christ  receive  also  abundance  of 
grace,  and  of  the  gift  of  righteousness.;  and  nothing  is  too  great,  after 
the  bestowment  of  such  a  gift.  Rom.  v.  17 — 20. 


DELIGHT  IN  PUBLIC  WORSHIP. 

But  as  for  me,  I  will  come  into  thy  house  in  the  multitude  of  thy  mercy;  and  in  ihy 
fear  will  I  worship  toward  thy  holy  temple. — Psalm  v.  7. 

The  worship  of  God  has  in  all  ages  been  the  delightful  employ- 
ment of  his  people.  Here  they  have  found  themselves  at  home  and 
at  rest,  while  the  world  around  them  is  full  of  trouble.  During  the 
former  dispensation  the  worship  of  God  consisted  much  in  outward 
pomp  and  ceremony;  now  it  is  more  spiritual;  but  under  all  its  shapes 
and  forms,  it  has  been  the  delight  of  the  godly  in  all  ages. 

I.  Notice  David's  resolution  to  keep  close  to  the  worship  of  God : 
"As  for  me,  1  will  come  into  thy  house." 

1.  This  language  shows  that  he  was  regardless  of  the  example  of 
others,  and  would  not  suffer  himself  to  be  influenced  by  it.     It  is  sup- 
posed that  the  wicked,  of  whom  he  had  been  speaking,  neglected  the 
worship  of  God,  as  is  usually  the  case,  and  that  from  various  motives. 
Some  neglected  it  from  pride,  as  many  do  now,  thinking 


422  DELIGHT  IN  PUBLIC  WORSHIP. 

it  beneath  them  to  pay  any  serious  attention  to  religion.  Psal.  x.  4. 
But  David,  though  a  king,  thought  it  no  dishonour  to  be  a  worshipper, 
and  even  a  door-keeper  in  the  house  of  God.  Some  through 

indolence  and  carelessness  are  found  to  disregard  the  ordinances  of 
public  worship,  treating  them  as  a  matter  of  indifference  in  which 
they  have  no  concern.  But  David  wanted  no  excuse  for  absence:  "  his 
soul  longed  and  even  fainted  for  the  courts  of  the  Lord." 
Wicked  men  in  general  are  guilty  of  this  neglect,  from  an  aversion 
to  the  purity  and  righteousness  of  God,  and  the  spirituality  of  his 
worship.  They  could  bear  the  worship  of  an  idol,  or  the  formalities 
imposed  by  superstition,  but  not  the  exercises  of  true  devotion,  in 
which  the  presence  of  God  is  fully  realized.  But  David  loved  to  be 
there,  because  he  could  see  his  '^ power  and  glory  in  the  sanctuary." 
2.  Observe  the  wisdom  of  David's  resolution.  He  had  found  his 
account  in  it,  and  could  say  from  experience,  "  It  is  good  for  me  to 
draw  near  to  God."  Indeed  we  are  not  aware  how  much  we 

owe  to  public  worship;  it  is  like  the  sun,  which  if  withdrawn,  the  loss 
would  soon  be  felt,  and  we  should  sink  into  heathen  darkness.  The 
Christian  graces  are  all  quickened  and  kept  aHve  by  it,  and  its  influence 
is  felt  even  by  the  wicked,  in  restraining  and  regulating  many  parts 
of  their  conduct. 

II,  The  spirit  in  which  David  desired  to  go  up  to  the  house  of  the 
Lord — ^*in  the  multitude  of  thy  mercy,  and  in  thy  fear  will  I  wor- 
ship." 

In  connexion  with  a  holy  fear  of  the  majesty  of  God,  he  would 
cherish  an  humble  dependence  on  his  mercy.  The  union  of  these  sen- 
timents, the  opposite  of  presumption  and  despair,  is  essential  to  all  ac- 
ceptable worship. 

1.  In  our  approaches  to  God  we  must  depend  on  the  multitude  of 
his  mercies^  and  can  come  in  no  other  way.  We  are  sinners,  and 
must  never  forget  it;  we  must  not  come  like  the  pharisee  to  the  tem- 
ple, but  as  the  puhlican,  crying,  "God  be  merciful  to  me  a  sinner." 

We  contract  fresh  guilt  every  day  of  our  lives;  our  griefs 
and  sorrows  call  for  mercy,  as  well  as  our  sins;  and  when  we  come 
before  the  Lord  it  is  that  we  may  "obtain  mercy,  and  find  grace  to 
help  in  time  of  need."  Nothing  can  support  us  in  the  day  of  trouble, 
but  *nhe  mercy  of  God  our  Saviour."  It  is  also  encouraging  to  con- 
sider, that  with  the  Lord  there  is  a  "multitude"  of  mercies;  mercy 
of  every  kind,  and  suited  to  every  occasion,  a  fulness  that  is  inex- 
haustible. 

2.  In  all  our  approaches  to  God  we  must  also  cherish  a  holy  fear 
of  his  m.ajesty.  It  becomes  us  to  beware  of  unhallowed  freedom, 
and  every  thing  bordering  upon  presumption.  The  familiarity  which 
he  admits  must  be  attended  with  reverence  and  godly  fear.  Eccles.  v. 
1,  2;  Heb.  xii.  28. 

3.  In  every  act  of  worship  both  these  feelings  require  to  be  united, 
and  then  every  thing  will  be  kept  in  its  proper  place.    Hope  and  joy, 


CHRISTIAN  STEADFASTNESS*  423 

unaccompanied  with  fear,  would  rise  into  presumption;  fear,  without 
hope  and  joy,  would  sink  us  into  despair.  It  would  also  engender 
hard  thoughts  of  God,  and  a  spirit  of  unbelief. 

III.  The  manner  in  which  David  would  make  his  approaches  to  the 
Lord — looking  "towards  the  holy  temple." 

The  pious  psalmist  was  much  engaged  in  private  devotion,  as  well 
as  public  worship;  and  it  is  to  the  former  that  he  here  refers,  as  pre- 
paratory to  the  latter.  There  was  no  "temple"  in  David's  time,  but 
there  was  a  sanctuary,  in  which  stood  the  altar  and  the  mercy-seat.-— 
To  this  the  psalmist  looked  when  at  a  distance  from  it;  when  the  tem- 
ple was  built  the  eyes  of  the  faithful  were  directed  towards  it;  and 
when  the  temple  was  destroyed  they  prayed,  looking  towards  Jeru- 
salem. Jonah  ii.  4;  Dan.  vi.  10. 

1.  It  was  in  the  temple  or  sanctuary  that  God  had  recorded  his 
name,  and  there  it  was  he  "dwelt  between  the  cherubims."  Psalm 
Ixxx.  1.  To  look  toward  the  temple  therefore  was  looking  towards 
''the  Lord  God  of  Israel." 

2r,  There  it  was  that  the  Lord  had  promised  to  meet  with  his  peo- 
ple, and  to  «<commune  with  them  from  oflf  the  mercy-seat."  That 
was  the  propitiatory,  and  there  they  might  have  continual  access  to 
God.  With  an  eye  to  this  therefore  they  must  worship,  and  pray 
before  him. 

This  teaches  us  the  way  of  acceptance  with  God,  that  no  one  can 
come  to  him  but  by  the  Mediator.  "Without  shedding  of  blood 
there  is  no  remission,"  and  without  faith  in  the  atoning  sacrifice  there 
is  no  approach. 

If  the  courts  of  the  Lord  be  now  so  delightful,  what  will  they  be 
above!  Here  he  is  our  "  sun  and  shield,"  but  there  our  everlasting  light 
and  glory;  and  those  who  "worship  him  in  spirit  and  in  truth"  on 
earth,  shall  be  introduced  to  his  temple  above. 


CHRISTIAN  STEADFASTNESS. 

For  now  we  live,  if  ye  stand  fast  in  the  Lord. — 1  Thessalonians  iii.  8- 

The  Thessalonians  were  a  very  amiable  people,  though  but  lately 
converted  from  the  grossest  idolatry,  and  made  greater  attainments  in 
the  divine  life  than  many  who  had  much  longer  enjoyed  a  course  of 
religious  instruction.  Their  conversion  afforded  the  apostle  great  joy, 
and  he  hoped  they  would  be  his  "crown  of  rejoicing  in  the  day  of 
the  Lard  Jesus:"  ch.  ii.  19,  20.  Yet  considering  them  still  in  the 
body,  and  subject  to  great  persecutions,  he  feels  much  tender  solicitude 
on  their  account,  and  sends  Timothy  to  comfort  them:  ch.  iii.  1 — 5. 
The  evangelist  having  brought  good  tidings,  which  cheered  the  heart 
of  Paul,  he  breaks  out  in  the  language  of  the  text. 

I.  Inquire  what  is  implied  in  our  "standing  fast  in  the  Lord." 


424  CHRISTIAN  STEADFASTNESS. 

In  general,  it  supposes  that  we  are  "  in  the  Lord/'  and  of  one  heart 
with  him:  that  we  are  made,  one  with  him  by  faith,  are  joined  to  the 
Lord  by  one  Spirit,  are  accepted  in  the  Beloved,  and  have  made  him 
our  refuge  from  the  "  wrath  to  come." 

"  Standing  fast"  in  the  Lord  is  a  military  term,  like  that  in  1  Cor. 
xvi.  13.  The  Lord's  people  are  here  compared  to  an  army,  liable  to 
attack,  and  standing  firm  against  the  enemy.  The  object  of  Satan  is 
to  divide  and  scatter  them,  in  order  to  accomplish  their  defeat. 

The  weapons  which  he  prepares  for  this  purpose  are  such  as  the 
following — 

1.  Persecutions  for  ChrisPs  sake.  This  is  the  sword  that  he 
employed  in  the  early  ages  of  Christianity,  when  such  multitudes  were 
martyred  by  pagan  Rome;  and  though  we  are  not  now  exposed  to  any 
legal  persecution,  we  must  nevertheless  expect  to  meet  with  something- 
similar;  and  to  stand  fast  in  the  evil  day  is  the  great  object  of  the  true 
believer.  The  Thessalonians  did  this,  and  are  highly  commended  for 
it:  ch.  i.  6;  ii.  14. 

2.  The  temptations  of  the  world  are  another  mode  of  attack, 
which  require  to  be  steadfastly  resisted.  The  ranks  have  too  often 
been  broken  by  this  means,  and  many  have  been  carried  away  by  the 
allurements  of  the  world,  after  having  endured  a  great  fight  of  afiiic- 
tions;  they  could  bear  the  frowns  of  the  world,  but  not  its  smiles. — 
Many  individuals  have  been  ruined  by  a  conformity  to  the  present 
world,  and  congregations  have  been  melted  down  into  one  common 
mass. 

3.  The  great  enemy  sometimes  makes  use  of  internal  divisions 
and  dissensions  among  Christians,  in  order  to  weaken  and  defeat 
them.  He  knows  that  "a  kingdom  divided  against  itself  cannot 
stand,"  and  in  this  way  many  have  fallen  and  been  overcome.  They 
have  taken  offence,  for  some  reason  or  another,  have  then  deserted 
their  ranks,  and  left  the  cause  of  God  to  shift  for  itself.  But 
if  we  "stand  fast  in  the  Lord,"  we  shall  abide  by  his  cause  and  inte- 
rest, in  adversity  as  well  as  in  prosperity,  and  shall  think  none  the 
worse  of  Christ  for  any  of  the  troubles  we  may  meet  with  for  his 
sake. 

More  particularly;  this  steadfastness  includes  what  the  apostle  men- 
tions in  ver.  6;  namely,  faith,  charity,  and  a  good  remembrance  of 
our  Christian  brethren. 

(1.)  We  "stand  fast  in  the  Lord"  when  we  preserve  a  proper  at- 
tachment to  evangelical  tricth,  and  there  is  no  standing  fast  without 
this.  On  a  high  ascent,  a  little  deviation  from  the  centre  would  be 
dangerous.  Truth  is  a  narrow  way,  and  we  often  see  one  going  ofi'  on 
one  side,  and  one  on  another.  In  the  apostle's  time  many  fell 

into  Judaism  and  self-righteousness,  others  into  heathen  philosophy, 
and  were  corrupted  from  the  simplicity  that  is  in  Christ.  Col.  ii.  8. 
Our  danger  lies  either  in  self-righteous  pride,  or  in  presump- 
tion; and  while  opposing  the  one,  there  is  great  danger  of  being  carried 
away  into  the  other.     Some  who  have  been  the  advocates  for  what 


CHRISTIAN  STEADFASTNESS.  425 

they  call  practical  religion,  have  given  up  those  important  principles 
on  which  alone  it  can  be  founded;  while  others  in  becoming  the  advo- 
cates of  free  grace^  have  fallen  into  antinomian  presumption.  We 
cannot  stand  fast  in  the  faith  but  by  keeping  close  to  bible  truth,  and 
living  upon  it. 

(2.)  We  may  be  said  to  "  stand  fast  in  the  Lord"  when  we  abound 
in  charity  or  love.  Tidings  were  brought  of  the  fervent  charity  of 
these  Thessalonians,  which  was  no  doubt  expressed  in  words  and 
deeds,  and  this  caused  abundant  joy.  It  is  not  enough  to  be 

sound  in  the  faith,  we  must  also  "abound  in  love;'^  for  a  man  may 
have  an  orthodox  creed,  while  his  heart  is  cold  and  dead.  There  is 
"the  work  of  faith  and  the  labour  of  love"  to  be  performed,  and  where 
religion  is  genuine  it  will  be  active.  Christ's  army  must  consist  wholly 
of  effective  men. 

(3.)  When  we  have  a  good  remembi^ance  of  Chrisfs  servants, 
we  may  be  said  to  "stand  fast  in  the  Lord;"  especially  if  we  remember 
them  at  a  throne  of  grace,  whether  they  be  present  or  absent  from  us. 
Indifference  to  the  truth  begets  indifference  to  the  brethren;  but  if  we 
stand  fast  in  the  Lord,  we  shall  love  them  for  the  truth's  sake,  that 
dwelleth  in  them. 

II.  Consider  the  influence  which  this  steadfastness  among  the  peo*- 
ple  has  on  the  happiness  and  prosperity  of  Christ's  ministers.  "Now 
we  live,  if  ye  stand  fast  in  the  Lord." 

If  indeed  the  minister  be  a  mere  hireling,  who  seeks  not  you,  but 
yours,  he  will  not  be  much  concerned  about  steadfast  adherence  to  the 
truth;  but  if  he  be  the  Lord's  servant,  it  will  be  the  life  of  his  soul. 
It  is  a  fact,  that  it  made  Paul  and  his  companions  alive,  even  in  the 
midst  of  afflictions  and  persecutions;  and  it  will  have  the  same  effect 
on  every  other  faithful  minister. 

1.  It  will  influence  his  manner  of  preaching.  The  effect  of  a 
people  on  the  mind  of  a  minister,  according  to  their  spirituality,  is 
very  considerable,  and  it  is  impossible  that  it  should  be  otherwise.  If 
late  in  their  attendance  upon  the  word,  if  heavy  and  inattentive,  it 
cannot  fail  to  paralyze  his  efforts;  or  if  wavering  in  their  attachment 
to  the  great  truths  of  the  gospel,  and  uninterested  in  them,  he  will 
scarcely  be  able  to  preach  at  all.  But  if  constant,  early  and  attentive, 
if  affectionate  and  spiritual,  it  will  be  the  life  of  his  soul,  and  he  will 
be  able  emphatically  to  adopt  the  language  of  the  text. 

2.  It  will  influence  the  matter  as  well  as  the  manner  of  his  preach- 
ing. If  the  faith  and  charity  of  the  people  abound,  if  steadfast  and 
immoveable  in  their  adherence  to  the  truth,  if  "zealously  affected 
always  in  a  good  cause,"  if  the  excellence  and  importance  of  divine 
things  be  deeply  felt,  if  unawed  or  unallured  by  the  frowns  or  smiles 
of  the  world;  it  will  enable  a  faithful  minister  to  assert  and  maintain 
the  importance  and  holy  influence  of  divine  truth,  without  any  fear  of 
being  contradicted;  saying,  "Ye  are  our  epistle,  known  and  read  of 

''    len." 

VOL.   II.-r-54 


426  SALTATfON  IN  CHRIST  ALONE. 

3.  It  will  materially  influence  the  success  of  his  ministry.  Under 
God,  the  success  of  the  gospel  depends  very  much  on  the  effectual 
co-operation  of  ministers  and  people.  Knowing  one  another,  stirring 
one  another  up  to  laborious  exertions,  and  when  every  one  is  willing 
to  take  his  proper  place  in  active  service,  this  is  the  way  to  live  and 
prosper.  This  it  is  that  draws  the  hearts  of  young  converts,  and 
awakens  the  attention  of  the  careless.  But  if  all  be  left  to  the  single 
exertions  of  the  minister,  his  heart  will  soon  be  discouraged,  and  the 
work  will  die  in  his  hands. 

Reflections. 

(1.)  If  the  spirit  and  conduct  of  a  people  have  such  an  influence  on 
the  mind  and  labours  of  a  faithful  minister,  what  must  be  his  feelings 
in  regard  to  those  who  turn  back,  and  desert  the  cause  of  God? 

(2.)  What  also  must  his  feelings  be,  concerning  those  for  whose  sal- 
vation he  has  laboured  in  vain?  Instead  of  being  his  "joy  and  crown 
of  rejoicing,  in  the  day  of  the  Lord  Jesus,"  he  will  lose  his  reward, 
and  have  to  give  up  his  account  with  grief.  Heb.  xiii.  17;  2  John  8. 

(3.)  Distressing  as  it  may  be  to  a  minister  that  he  has  laboured  in 
vain,  it  will  be  still  more  so  to  those  who  are  not  profited  by  hislabours. 
If  he  be  faithful  he  shall  receive  the  commendation  of  his  Lord,  al- 
though Israel  be  not  gathered  j  his  loss  shall  be  made  up  to  him,  but 
that  of  the  soul  that  perishes  is  irretrievable,  and  no  compensation 
can  be  given.  Matt.  xvi.  2Q. 


SALVATION  IN  CHRIST  ALONE. 

And  Jesus  said  unto  them,  I  am  the  bread  of  lifef  he  that  cometh  to  me  shall  never 
hunger,  and  he  that  believeth  on  me  shall  never  thirst. — John  vi.  35. 

It  was  foretold  of  Christ  that  he  should  not  judge  after  the  sight  of 
his  eyes,  nor  after  the  hearing  of  his  ears;  and  hence  we  see  that  his 
answers  were  generally  addressed  to  men's  thoughts,  rather  than  to 
what  they  said.  Such  was  his  answer  to  the  unbelieving  Jews,  ver. 
26.  Proceeding  to  cavil,  ver.  30,  he  suggests  that  there  was  better 
bread  than  that  of  which  they  boasted,  ver.  Z2,  33;  but  being  still 
ignorant  of  his  meaning,  ver.  34,  he  speaks  to  them  plainly  in  the 
words  of  the  text.  Our  Lord's  assertion  is  in  effect  a  practical  im- 
provement of  the  doctrine  he  had  been  teaching;  that  he  was  himself 
the  true  and  living  bread,  and  that  those  who  live  upon  him  shall 
never  want. 

I.  Consider  the  character  here  described:  "he  that  cometh  to  Christ 
— and  he  that  believeth  on  him." 

"Coming  and  believing  "  are  here  used  as  convertible  terms,  though 
there  is  some  difference  in  certain  connexions.  Coming  is  a  figura- 
tive expression,  believing  is  literalj  but  the  former  is  more  expressive 


SALVATION  IN  CHRIST  ALONE.  427 

of  the  outgoings  of  the  heart  than  the  latter,  and  therefore  it  is,  proba- 
bly, that  we  find  this  term  in  almost  constant  use  in  the  writings  of 
John,  which  are  replete  with  heavenly  affections. 

Coming  to  Christ,  strictly  speaking,  is  the  effect  of  believing.  Heb. 
xi.  6.  But  whatever  shades  of  difference  there  may  be  in  some  in- 
stances, both  the  terms  have  the  same  meaning  in  the  text,  and  also 
in  ver.  40. 

Believing  and  coming  to  Christ  for  life,  is  that  on  which  the  Scrip- 
tures lay  so  much  stress;  and  on  this  depends  our  eternal  salvation, 
or  condemnation.  Mark  xvi.  16;  John  iii.  2>^. 

More  particularly — 

1.  Believing  in  Christ  is  more  than  traditional  assent  to  the  truths 
of  the  gospel,  which  produces  no  fruit.  It  is  more  than  a  bare 
conviction,  produced  by  the  force  of  truth  upon  the  conscience.  Some 
were  overcome  by  the  miracles  of  Christ,  and  could  no  longer  disbe- 
lieve; yet  they  possessed  not  that  faith  which  accompanies  salvation, 
John  ii.  2S — 25.  It  is  such  a  belief  of  the  gospel  as  makes  it 
appear  to  be  what  it  really  is,  infinitely  worthy  of  God,  and  full  of 
grace  and  truth.  It  is  such  a  reception  of  the  Saviour  as  endears  him 
to  the  heart;  and  with  it  there  is  an  utter  renunciation  of  all  false 
schemes  of  religion,and  of  every  other  hope  of  salvation;  so  that "  Christ 
is  all  and  in  all." 

2.  Coming  to  Christ  implies  something  more  than  a  conviction  of 
sin,  or  even  an  anxious  concern  for  salvation.  Many  are  burdened 
with  a  sense  of  guilt,  and  with  fearful  apprehensions  of  future  misery, 
who  never  come  to  Christ  with  their  burdens,  though  it  is  this  alone 
that  has  the  "promise  of  rest  and  peace."  Matt.  xi.  28.  It  is 
more  than  prayer;  it  is  prayer  in  the  name  of  Jesus,  and  looking  for 
mercy  for  his  sake.  Coming  to  Christ  supposes  a  coming  off 
from  every  other  dependence,  forsaking  every  other  refuge, and  coming 
to  him  as  unworthy,  weak  and  sinful,  and  undone.  It  is  a 
coming  to  him  for  life,  ver.  40;  and  for  deliverance  from  the  wrath 
to  come.  Heb.  vi.  18.  It  is  a  state  of  mind  in  which  we  think  but 
little  of  our  mental  exercises;  our  thoughts  are  taken  up  about  Christ 
as  our  refuge,  and  about  him  alone. 

II.  The  promise  made  to  such:  "he  that  cometh  to  me  shall  never 
hunger,  and  he  that  believeth  on  me  shall  never  thirst." 

Not  that  we  shall  be  destitute  of  spiritual  desires,  and  need  no  more 
in  consequence  of  our  coming  to  Christ:  far  otherwise.  But  as  often 
as  these  desires  and  wants  occur,  there  is  enough  in  him  to  satisfy 
them  all,  and  we  shall  be  abundantly  replenished  from  his  fulness. 

If  we  desire  the  forgiveness  of  sin,  he  hath  promised  abundantly 
to  pardon.  Isai.  Iv.  7.  If  we  long  for  reconciliation  with  God,  plenteous 
redemption  is  now  provided.  Psal.  cxxx.  7.  If  we  desire  to  be  saved 
in  a  way  of  righteousness,  God  can  now  be  just  while  he  justifies  the 
ungodly.  Rom.  iii.  26.  All  spiritual  blessings  are  provided,  and  are 
given  freely,  according  to  the  riches  of  his  grace.  Ephes.  i.  3;  2  Tim. 
i.  9. 


(    488     ) 


GOD  THE  PORTION  AND  GUIDE  OF  HIS  PEOPLE. 

For  this  God  is  our  God  for  ever  and  ever:  he  w^ill  be  our  guide  even  unto  death. — 

Psalm  xlviii.  14. 

The  great  nations  of  antiquity  were  always  boasting  of  their  strength 
and  glory,  but  Israel  was  taught  to  make  their  boast  in  the  Lord. 
Moses  did  this  in  his  dying  song,  and  the  Psalmist  here  renews  the 
delightful  theme.  Deut.  xxxiii.  26 — 29.  Zion  is  congratulated 

on  the  eminence  of  her  situation,  and  the  strength  of  her  fortifications, 
but  chiefly  because  "God  w^as  known  in  her  palaces  for  a  refuge,'* 
ver.  1 — 3.  The  glory  of  all  is  summed  up  in  the  text,  as  it  is  also  in 
a  similar  manner  in  Psal.  cxliv.  15. 

Jehovah  was  the  God  of  Israel,  in  a  sense  in  which  he  is  not  the 
God  of  any  other  people;  yet  the  text  does  not  so  much  refer  to  their 
national  capacity,  as  to  a  state  that  should  endure  for  ever.  It  there- 
fore applied  only  to  those  who  were  Israelites  indeed,  and  is  still 
applicable  to  all  believers,  under  every  dispensation  of  grace  and 
mercy. 

The  people  of  God  are  here  congratulated  on  the  magnitude  and 
extent  of  their  privileges,  which  are  summed  up  in  four  particulars; 
namely,  the  distinguishing  character  of  their  God,  the  relation  he  sus- 
tains towards  them,  the  perpetuity  of  that  relation,  and  his  conde- 
scension in  becoming  their  guide  through  life. 

I.  The  character  of  God  is  matter  of  congratulation  to  them  that 
love  him. 

Great  stress  is  laid  on  the  demonstrative  pronoun  "This" — ^^this 
God  is  our  God."  Every  nation  had  "gods  many,  and  lords  many;'' 
but  to  us  there  is  but  one  God,  and  he  is  the  true  and  living  God,  in 
opposition  to  all  others.  The  heathens  worshipped  as  gods,  the  de- 
parted spirits  of  their  heroes  and  other  celebrated  men,  many  of  whom 
were  the  patrons  of  iniquity;  but  our  God  is  the  "Holy  One  of  Israel, 
a  God  of  truth,  and  without  iniquity;  just  and  right  is  he."  The 

heathen  gods  were  often  carried  captive  by  their  conquerors,  and  the 
prophet  satirically  remarks  that  "they  became  a  burden  to  the  weary 
beasts;"  while,  on  the  contrary,  he  whom  Israel  adores,  carries  and  bears 
his  people  in  the  time  of  danger.  Isai.  xlvi.  1 — 4.  Their  gods  "have 
eyes,  but  see  not,  ears,  but  hear  not;"  while  "the  eyes  of  the  Lord  are 
upon  the  righteous,  and  his  ear  is  open  to  their  cry."  They  called 
from  morning  till  night,  "Oh,  Baal,  hear  us;  but  there  was  none  to 
answer."  But,  "  oh  Thou  that  hearest  prayer,  unto  thee  shall  all  flesh 
come;  and  unto  thee  shall  the  vow  be  performed."  The  best  of 

the  heathen  deities  were  virtuous  magistrates  and  princes,  who  bore 
not  the  sword  in  vain.  But  oh,  "  Who  is  like  unto  Thee,  that  pardon- 
eth  iniquity,  transgression  and  sin;  who  retaineth  not  thine  anger  for 
ever,  because  thou  deli^htest  in  mercy."  "This  God"  is  the  God 
we  adore. 


GOD  THE  PORTION  AND  GUIDE  OP  HIS  PEOPLE.  429 

II.  The  relation  he  bears  to  his  people  is  another  ground  of  con- 
gratulation.    "This  God  is  our  God." 

This  is  covenant  language,  and  supposes  at  least  two  things;  name- 
ly, the  Lord's  giving  himself  to  be  our  God,  and  our  giving  up  our- 
selves to  him,  to  be  his  people. 

1.  We  may  here  observe,  that  the  former  of  these  is  truly  wonderful 
It  is  great  kindness  to  do  such  sinful  creatures  good,  to  send  us  rain 
from  heaven  and  fruitful  seasons,  filling  our  hearts  with  food  and 
gladness.  But  to  give  Himself,  and  say,  "  I  am  thy  shield  and  ex- 
ceeding great  reward,"  is  a  most  stupendous  act  of  kindness  and  con- 
descension. All  this,  however,  supposes  the  mediation  of 
Christ,  through  whom  all  spiritual  blessings  are  communicated,  and 
by  whom  God  becomes  our  portion. 

2.  The  latter  is  indispensably  necessary,  nor  can  the  former  exist 
without  it.  If  the  Lord  be  our  God,  it  supposes  that  we  are  his  peo- 
ple. This  also  is  the  eifect  of  grace,  adopting  and  making  us 
his  people,  by  a  voluntary  and  unreserved  surrender  of  ourselves  to 
the  Lord,  and  choosing  him  for  our  portion  and  inheritance. 

III.  The  perpetuity  of  this  relation  and  of  this  portion :  it  is  "  for 
ever  and  ever." 

Canaan  was  a  great  portion  to  Israel,  but  they  died  as  well  as  other 
men,  and  left  it.  We  also  possess  many  valuable  blessings  in  this  life, 
but  they  are  all  transitory.  God  gives  us  children,  parents,  friends; 
but  they  must  all  die.  But  to  have  God  as  our  God  for  ever 

and  ever,  more  than  makes  amends  for  all;  and  eternity  itself  is  ne- 
cessary in  order  to  enjoy  his  all-sufficiency.  Never  shall  we  be 
able  fully  to  comprehend  the  heights  and  depths  of  his  infinite  and 
boundless  love. 

IV.  We  are  not  only  congratulated  on  God's  having  provided  for 
us  an  eternal  portion,  but  in  his  condescending  to  conduct  us  to  the 
possession  of  it.     "  He  will  be  our  guide  even  unto  death." 

If  the  portion  were  ever  so  great,  and  we  were  not  guided  to  the 
possession  of  it,  we  should  be  none  the  better  of  the  grant.  Israel 
not  only  needed  the  good  land,  but  an  angel  to  conduct  them  through 
the  wilderness. 

1.  The  Lord  guides  us  by  his  counsel,  contained  in  his  written  word. 
"  The  Scriptures  are  able  to  make  us  wise  unto  salvation,  and  to  fur- 
nish us  unto  every  good  word  and  work."  Without  the  light  of 
revelation,  "  men  walk  in  darkness,  and  know  ilot  whither  they  are 
going;"  but  God  becomes  the  guide  of  his  people,  in  providing  "a 
light  for  their  feet,  and  a  lamp  for  their  paths." 

2.  He  guides  us  by  his  merciful  providence.  By  ways  that  we  knew 
not,  and  paths  that  we  had  not  known,  he  brought  us  at  first  to  hear 
the  word,  and  to  seek  his  face;  and  since  then  his  powerful  and  in- 
visible hand  has  been  over  us,  and  in  some  instances  we  may  clearly 
trace  it. 


430  MOTIVES  TO  CHRISTIAN  DILIGENCE. 

3.  By  his  preserving  and  renewing  grace,  he  has  also  guided  us  in 
the  way  of  life.  How  often  have  we  turned  aside,  and  how  fatally 
should  we  lose  our  way,  were  it  not  for  the  superintendence  of  his 
providence  and  grace!  How  often  has  he  restored  our  souls  when 
we  have  wandered,  and  led  us  in  paths  of  righteousness  for  his  name's 
5ake;  sometimes  by  the  word,  or  by  afflictions,  by  ordinances,  and 
brotherly  admonition. 

4.  Having  loved  us  and  led  us  thus  far,  he  loves  us  to  the  end,  and 
will  be  our  guide  even  unto  death.  The  fiery  pillar  attended  the  Isra- 
elitish  camp,  and  directed  all  their  movements,  till  they  passed  over 
Jordan.  Nor  wnll  our  guide  ever  leave  or  forsake  us,  till  we  have 
reached  the  end  of  our  journey,  and  entered  "  into  the  joy  of  our 
Lord."  All  this,  too,  is  essential  to  our  safety;  we  need  guiding 
all  the  way  through;  and  were  we  left  to  ourselves  at  any  period  of 
our  pilgrimage,  we  should  "  come  short  of  that  rest  that  remaineth 
for  the  people  of  God." 

Improvement. 

(1.)  This  subject  invites  us  to  choose  the  Lord  for  our  portion,  say- 
ing with  Ruth,  '*  Thy  people  shall  be  my  people,  and  thy  God  my 
God." 

(2.)  It  teaches  us  to  surrender  up  ourselves  to  the  Lord,  that  he 
may  "  lead  us  in  the  way  that  we  should  go,  and  bring  us  at  last  to  a 
city  of  habitation." 

(3. )  We  learn  the  miserable  state  of  the  impenitent  and  unbelieving, 
^hey  are  in  the  world  without  a  guide,  and  leave  the  world  at  last, 
without  having  any  thing  that  they  can  carry  away  with  them  in  their 
,tiand. 


MOTIVES  TO  CHRISTIAN  DILIGENCE. 

"Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might;  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom,  in  the  grave  whither  thou  goest. — Ecclesi- 
ASTES  ix.  10. 

This  counsel  comes  with  the  greater  force,  from  a  man  who  himself 
tiad  not  been  idle  in  his  day,  and  much  of  whose  zeal  had  been  ex- 
pended in  building  a  house  for  God.  It  is  true,  that  on  reviewing 
many  of  his  own  labours,  he  saw  much  vanity  attached  to  them;  yet 
■he  did  not  mean  by  this  to  encourage  despondency  or  inactivity,  or 
he  would  not  have  used  the  urgent  and  impressive  language  of  the 
text 

I.  Illustrate  and  explain  the  exhortation. 

Many  things  are  said  in  scripture,  especially  in  the  New  Testa- 
ment, which  may  seem  to  depreciate  the  works  of  men,  yet  true  reli- 
gion is  far  from  being  unfriendly  to  good  works. 

Properly  to  understand  this  language,  three  or  four  things  require 
to  be  noticed : — 


MOTIVES  TO  CHRISTIAN  DILIGENCI;;.  431 

1.  Nothing  must  be  done  with  a  view  of  superseding  the  work  of 
Christ  If  we  think  to  gain  the  favour  of  God,  or  the  forgiveness  of 
our  sins,  by  any  works  or  doings  of  our  own,  we  "  deceive  ourselves^ 
and  stumble  at  the  stumbling-stone."  Rom.  ix.  32;  x.  3. 

2.  Whatever  is  done  must  be  done  in  faith,  in  order  to  its  being  ac- 
ceptable to  God.  When  it  was  asked,  what  shall  we  do  that  we  may 
work  the  works  of  God?  the  answer  was,  "  This  is  the  work  of  God, 
that  ye  believe  on  him  whom  he  hath  sent."  John  vi.  28,  29.  "With- 
out faith  it  is  impossible  to  please  God,"  Heb.  xi.  6. 

3.  Whatever  is  done  must  accord  with  the  revealed  will  of  God,  or 
we  cahnot  be  his  servants.  Worldly  men  would  take  up  the  words 
of  the  text,  and  go  into  every  kind  of  evil;  power  and  not  justice, 
being  the  only  principle  that  gives  law  to  their  conduct.  But  we  are 
not  at  liberty  to  do  as  we  please,  so  long  as  there  is  one  Lawgiver, 
who  is  able  to  save  and  to  destroy. 

4.  In  selecting  the  objects  of  our  zeal  and  labour,  we  must  have  a 
special  regard  to  what  providence  places  within  our  reach,  or  "  whatso- 
ever our  hands  find  to  do."  Many  things  may  be  within  the  reach 
of  another,  that  come  not  within  our  sphere;  and  it  is  one  of  the 
vanities  of  human  life  to  be  always  thinking  of  what  we  would  do,  if 
in  other  circumstances,  while  the  good  we  might  do  is  neglected  or 
overlooked.  Much  depends  on  a  proper  selection  of  labour,  accord- 
ing to  the  talents  or  opportunities  we  may  enjoy.  One  may  have 
wealth,  and  with  that  he  may  do  much  good.  Another  is  poor,  but 
he  can  pray,  and  give  counsel.  Another  has  wisdom  or  influence, 
and  the  liberal  will  devise  liberal  things.  One  can  preach,  and  ano- 
ther can  open  a  door  for  the  gospel,  in  his  town  and  neighbour- 
hood. One  may  contrive,  and  another  execute.  Moses  and  Aaron 
did  well  together,  neither  of  them  w^ould  have  done  so  well  apart- 
Paul  was  a  preacher,  and  left  others  to  baptize,  while  he  carried  the 
gospel  round  about  unto  Illyricum.  Let  us  consider  also  how  much 
is  left  undone  in  the  world,  in  the  church,  in  the  family,  in  the 
neighbourhood  where  we  dwell,  and  what  labours  our  hands  might 
find  to  do. 

5.  Having  found  what  to  do,  we  are  required  to  do  it  with  all  our 
might.  This  includes  at  least  two  things.  (1.)  That  we  do 
it  without  delay.  Many  things  which  our  hands  find  to  do  at  one 
time,  may  not  be  practicable  at  another;  and  therefore  will  not  be 
done  at  all,  if  not  done  immediately.  Opportunities  are  a  call  from 
God;  they  pass  by,  and  return  no  more.  (2.)  That  we  do  it 
in  good  earnest.  If  we  look  into  the  history  of  the  church,  we  shall 
find  that  all  the  great  things  which  have  been  done,  were  done  by 
men  who  were  in  real  earnest,  and  who  laboured  with  all  their  might. 
When  God  would  redeem  Israel,  it  was  by  one  who  was  prepared  to 
sacrifice  a  kingdom  and  a  crown  in  his  service,  and  who  "esteemed 
the  reproach  of  Christ  greater  riches  than  the  treasures  of  Egypt." 
And  when  he  would  bring  his  people  into  Canaan,  it  was  by  a  man 
"  who  followed  the  Lord  fully,"  and  who  nobl^^  said,  "  We  are  well 


432    ,.  MOTIVES  TO  CHRISTIAN  DILIGENCE. 

able  to  go  up  and  possess  the  land.''  Also,  when  Jerusalem  was  to 
be  rebuilt,  it  was  by  a  man  who  put  not  off  his  clothes,  and  by  a 
people  who  had  a  mind  to  work.  And  by  whom  was  the  gospel  first 
diffused  throughout  the  earth?  By  men  "who  counted  not  their 
lives  dear  unto  them,  that  they  might  testify  the  gospel  of  the  grace 
of  God."  By  whom  was  the  reformation  undertaken  in  the  sixteenth 
century  ?  By  such  men  as  I^uther,  whose  zeal  and  whose  labours 
were  indefatigable.  By  whom  has  the  gospel  been  carried  into  fo- 
reign parts,  and  bibles  distributed  in  all  languages?  By  missionaries 
and  by  agents  of  a  kindred  spirit. 

The  motives  by  which  the  exhortation  is  enforced. 

1.  We  are  hastening  to  the  grave.  Every  step  we  take,  every  hour 
we  pass,  we  are  going  thither.  Other  things  may  be  uncertain,  as, 
whether  we  are  going  to  heaven  or  hell;  but  this  is  certain,  nor  do  we 
know  how  soon  we  may  reach  the  end  of  our  journey. 

2.  When  we  come'  thither,  all  our  activity  for  God  or  man  is  at  an 
end;  "  for  there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom, 
in  the  grave,  whither  thou  goest."  There  is  no  more  to  be  done  for 
the  souls  of  men,  nor  for  their  temporal  interest,  nor  for  the  cause  of 
Christ  in  the  world. 

What  a  loud  call  then  is  this  to  sinners!  Life  is  the  only  time  to 
escape  the  wrath  to  come;  this  time  is  now  in  your  hand,  if  you  have 
but  a  heart  to  improve  it.  A  door  is  now  open,  but  by  and  by  it  will 
be  shut  for  ever.  The  throne  of  grace  is  now  accessible,  but  ere  long 
it  will  be  converted  into  a  judgment  seat.  Christ  is  the  way  of  life 
and  salvation,  but  the  way  will  be  of  no  use  when  we  have  arrived  at 
the  end  of  our  course,  and  the  scene  of  life  is  closed  for  ever. 

It  is  also  a  loud  call  to  Christians^  to  redeem  the  time,  and  live 
wholly  to  the  Lord.  There  is  much  to  do,  and  the  time  is  short;  let 
us  "  therefore  labour  with  renewed  diligence,  and  be  as  those  who 
wait  for  their  Lord." 


r/ 


INDEX   TO   THE   TEXTS 


Page 

Page 

Genesis  iii.  16, 

264 

Psalms  Ixviii,  24, 

50 

xxviii.  20,  21, 

235 

Ixviii.  26,  27, 

305 

xlix.  22,  26j 

342 

Ixxii.  19, 

220 

Numbers  x.  29, 

291 

Ixxiii.  26, 

370 

Ruth  ii.  4, 

298 

Ixxiii.  28, 

176 

1  Kings  xxii.  4, 

23 

Ixxvi.  1,  2, 

201 

I  Chronicles  iv.  10, 

29 

Ixxviii.  7, 

18 

2  Chronicles  xxx*.  27, 

'-54 

Ixxx.  1, 

183 

xxxiii.  11—13, 

164 

Ixxxv.  8, 

241 

Nehemiah  iii,  28 — 30, 

415 

Ixxxix.  19, 

77 

vi.  3, 

391 

xcii.  12 — 15, 

214 

xiii.  31, 

172 

xcv.  7,  8, 

314 

Job  i.  21, 

127 

cii.  17, 

267 

x.  2, 

15 

cxxxviii.  8, 

287 

xxviii.  28, 

268 

Proverbs  iv.  18, 

225 

xxix.  2, 

239 

xi.  30, 

284 

Psalms  V.  7, 

421 

xiv.  12, 

186 

viii.  1, 

358 

xviii.  10, 

389 

viii.-3,  4, 

386 

XX.  27, 

232 

xvii.  4, 

319 

xxiii.  15, 

162 

xvii.  15, 

188 

Ecclesiastes  ix,  10, 

431' 

xxiv.  6, 

415 

Isaiah  ix.  6, 

44 

xxxi.  19, 

409 

XXV.  6, 

257 

xxxvii.  35,  37, 

98 

xlvi.  12,  13, 

399 

xxxviii.  5,  ' 

100 

liii.  10, 

387 

xl.  1-— 3, 

253 

Iv.  3, 

394 

xlviii.  14, 

426 

Iv.  6,  7, 

271 

1.5, 

346 

Ivii.  16, 

104 

1.6,         . 

349 

Jeremiah  xvi.  19, 

409 

11.  12, 

335 

Lamentations  iii.  24, 

2^ 

li.  15, 

48 

Ezekiel  xlvii.  1, 

300 

liii.  2,  3, 

145 

Hosea  xiii.  5, 

196 

Iv.  6,  7, 

167 

Amos  iii.  6, 

283 

xlii.  6, 

39 

Jonah  ii.  4, 

90 

Ixviii.  1,  2, 

246 

Micah  vii.  8, 

237 

Ixviii.  5,  6, 

88 

Habakkuk  ii.  3, 

382 

Ixviii.  7,  8, 

61 

Matthew  iii.  1*2, 

262 

Ixviii.  11,  12, 

72 

vi.  19,  20, 

95 

Ixviii.  13,  14, 

113 

ix.  2, 

360 

Ixviii.  15—17, 

133 

xii.  30, 

107 

Ixviii.  18, 

294 

xxi.  18—20, 

207 

432 


INDEX  TO  THE  TEXTS. 


Page 

Matthew  xxii.  5.  74 

xxvi.  75,  125 

Mark  iv.  26—28,  275 

ix.  40,  307 

Luke  i.  53,  407 

ii.  8—11,  42 

xiii.  24,  203 

xxiii.  33,  351 

xxiii.  34,  228 

xxiv.  34,  119 

John  iii.  3,  147 

iii.  3,  150 

iii.  33,  365 

iii.  35,  174 

iv.  37,  38,  337 

vi.  35,  426 

viii.  51,  110 

ix.  29,  159 

xii.  35,  85 

XV.  7,  155 

XX.  33,  356 

xxi.  16,  259 

Acts  ii.  19—21,  31 

viii.  8,  26 

xi.  22,  23,  317 

xiii.  36,  180 

XV.  14,  210 

XV.  16,  17,  310 

xvi.  29—34,  244 

Romans  viii.  13,  208 

viii.  26,  82 

viii.  32,  420 

X.  1,  136 

X.  2,  3,  37 

xi.  33,  67 

1  Corinthians  vii.  29—31,  218 

X.  9,  178 

xii.  24,  25,  273 

XV.  10,  57 

XV.  26,  323 

XV.  58,  152 

2  Corinthians  v.  1,  193 

viii.  5,  355 

xii.  9,  260 

xiii.  5,  212 


Page 

Galatians  iii    1,  374 

iv.  19,  64 

iv.  28,  322 

Ephesians  ii.  12,  13,  20 

iii.  16,  312 

iv.  20,  21,  296 

iv.  30,  280 

V.  2,  141 

V.  16,  69 

Philippians  ii.  12,  13,  116 

ii.  15,  255 

iii.  7—9,  412 

IV.  19,  130 

Colossians  i.  28,  13 

iii.  1,  2,  363 

1  Thessalonians  i.  3,  122 

i.  10,  156 

iii.  3,  344 

iv.  8,  420 

2  Thessalonians  i.  3,  34 

iii.  5,  368 

1  Timothy  vi.  10,  138 

Titus  i.  2,  278 

Hebrews  i.  3,  328 

iv.  2,  216 

vi.  10,  396 

vi.  12,  80 

ix.  27,  28,  404 

X.  38,  39,  198 

xi.  39,  40,  331 

xii.  3,  377 

xii.  4,  379 

xii.  11,  184 

James  i.  2,  402 

1  Peter  ii.  22,  102 

V.  5,  191 

1  John  i.  7,  205 

iii.  16,  179 

iv.  6,  302 

iv.  16,  333 

V.  11,  223 

V.  12,  93 

V.  13,  372 

V.  19,  340 

Revelation  i.  5,  6,  325 


UirX7SRSIT7] 


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